
LIBRARY OF CONGRESS.* 



! -ok^-B I 

I UNITED STATES OF AMERICA. | 



LAWS OF CHRIST 



BEING A COMPLETE 



DIGEST OF ALL THE PRECEPTS 

CONTAINED IN 

Cfjs Neto &e$Ument, 

WITH 

COMMENTS AND DEVOUT MEDITATIONS 
ON EACH TOPIC OF DUTY : 

ARRANGED FOR 

The Daily Perusal of the Christian in his Closet. 
. BY JOSEPH TURNBULL, A.B. 

MINISTER OF THE GOSPEL. 

: Bein^ nol without law to God, but"' under the law to Christ."— 1 Cor. is. 21. 

LONDON: 
HAMILTON, ADAMS, AND CO. 

PATERNOSTER ROW. 
MDCCC XXXII. 



PREFACE. 



In the humble hope that the present 
Work might, by the favour of God, be 
useful as a guide to Christian practice ; 
and, by promoting evangelical morals, 
curtail the extent of that fearful heresy 
which has destroyed, and is still destroy- 
ing, myriads of souls, the Author, with 
much solicitude, and after many prayers, 
sends it forth into the Christian world. 
He has studied general usefulness rather 
than literary gratification, and is very 
sensible that such a Work will admit of 
much extension and improvement ; but 
as compression and adaptation to the 
habits of Christians engaged in the busi- 
ness of life were his chief aim, he trusts 
that this object has been, in some degree, 
accomplished. Though composed not 
without anxious thought, yet amidst such 



IV PREFACE. 

a diversity of topics, — all practical and 
important, — and some attended with no 
little difficulty, probably there may be 
errors which have escaped notice, and 
which, when candidly pointed out, will 
receive the Author's best attention : 
these, it is hoped, will be more readily 
excused in a work which, it is believed, 
is unique in its form and design. It is 
now fourteen years since the Author first 
sketched the plan of the work, and he 
then knew of nothing at all similar, 
except Gastrell's Christian Institutes, 
which is a mere compilation of doctrines 
and duties in scripture language, and 
includes the peculiarities of the Mosaic 
code ; nor has he heard of any thing 
since, except a work published by the 
celebrated Ram Molmn Roy, entitled 
" The Precepts of Jesus," which, how- 
ever similar in title, is altogether different 
in. design. 



Bromley, Kent, March, 1832. 



CONTENTS. 



Page 

Introduction ix 

Love of God and our Neighbour 1 

Good Works 4 

Loans 5 

Deportment of Ministers toward each other 7 

Repentance. 9 

Anger 1 ! 

Prayer * 3 

Fasting • • 19 

Religious Inquiry 20 

False Teachers 22 

Food • 25 

The Sabbath, or Lord's Day 26 

Christian Profession 29 

Dress 33 

Oaths ■ 34 

Religious Dedication of Children 36 

Marriage 38 

Hospitality ■ 42 

Preaching the Gospel 45 

Censoriousness 50 

Christian Reserve 52 

Preparation for another World 53 

Riches 57 

Equity » • 58 

The Lord's Supper 60 

Self-denial 73 



VI CONTENTS. 

Pap 

Tribute Money 76 

Concerning force in Religion 79 

Religious Titles 82 

Religious Impostors 8-1 

Vigilance, Sobriety, and Prayer 88 

Worldly Care 91 

Reconciliation 93 

Love of tbe World 95 

Acknowledgment of God's Mercies 97 

Hearing the Word 99 

Faith -..- 103 

Treatment of Enemies 110 

Humility 114- 

Trespasses between Christian Brethren 121 

Chastity 125 

Hypocrisy 130 

Almsgiving 133 

Christian Zeal ■ 137 

Fortitude 144 

Spiritual Joy 152 

Bigotry 157 

Providence 165 

Forgiveness of Injuries 177 

Contentment 183 

Earnestness in Religion 193 

Temperance 201 

Schism 210 

Christian Purity • 214 

Economy 218 

Justice 222 

Christian Meekness 225 

Truth 228 

Steadfastness and Perseverance 233 

Honesty 239 



CONTENTS. VII 

Page 

Christian Sympathy 244 

Hope • • 247 

Self-Examination 250 

Sanctirication 252 

Law-Suits 260 

Persecution for Conscience' sake 262 

Christian Love 267 

Courtesy 271 

Apostacy 274 

Fidelity to God 276 

Desire of Heaven 278 

Generosity • 280 

Temptation 283 

Christian Courage 2S5 

Presumption 288 

Party Spirit 290 

Submission to God 293 

Backsliding 295 

Liberty of Conscience 299 

Christian Patience 303 

Covetousness » » 306 

Feasts : 308 

Fear of God" • 313 

Government of the Tongue 316 

Conduct toward the World 320 

Christian Obedience 322 

Christian Equality 325 

Sickness 327 

Christian Forbearance 332 

Treatment of the Word of God 335 

Against Credulity 337 

Against Idolatry 339 

Study of Virtue 34I 

Moral Perfection 343 



CONTENTS. 



RELATIVE PRECEPTS. 

Page 

Duties of Husband aud Wife 348 

Duties of Parents and Children 349 

Duties of Masters and Servants 350 

Duties of Magistrates and Subjects 351 

ECCLESIASTICAL PRECEPTS. 

Worship of God • 352 

Christian Communion 359 

Church Discipline • • - • 363 

Support of Christian Ministers 3G7 

Obedience to Christian Ministers 308 

Honour due to Christian Ministers 3C9 

Ministerial Duty >'>• 

Ecclesiastical Obedience 3?2 



ERRATA. 
Page 31 , line 4, for loud read dread 
41, •• 21, for orgin, read origin 

58, • • 10, for law read way 
2GS, • • 7, after paramount must, insert be 
295, • • 1C, dele authority of the 



INTRODUCTION. 



^V hen our blessed Lord and Saviour, Jesus Christ, 
stood before the Roman governor, Pontius Pilate, 
to answer the accusation of the Jews, that they 
had found him perverting the nation, and forbid- 
ding to give tribute to Ccesar, saying that he him- 
self was Christ— a king ; and when Pilate put the 
pointed question to him, Art thou a Icing, then t 
Jesus most explicitly avows his claim to this high 
character — Yes, I am a Icing; but my kingdom is 
not of this world: if my kingdom were of this 
world, then would my servants fight , that I should 
not be delivered to the Jews : but now is my king- 
dom not from hence. 

Many splendid descriptions of Messiah's reign 
had been left on record by the Jewish prophets, 
which the ignorant, worldly-minded Jews, under- 
stood merely in the letter, and which they were 
disposed to interpret according to their own taste 
and wishes; but our Lord's answer to Pilate was 
a death-blow to alt such carnal and gross views of 
the kingdom of Christ. He does not, it is true, 
state positively the nature of his kingdom ; that 
we have to learn from his own discourses, and 
from the inspired writings of his apostles ; but 
nothing could be more important to our knowledge 
of the subject than his total abnegation of the 
kingdoms of this world, as a pattern and authority 
for his own. 

On a reference, then, to the discourses of Christ, 
we find him thus answering the question, Wlien the 
kingdom of God shoidd come? The kingdom of 



X INTRODUCTION. 

heaven, saith he, comet h not with observation, i. e. 
with outward pomp and show ; it is not an object 
of sight : Neither shall they say, Lo ! here, or lo ! 
there ; for, behold, the kingdom of God is within 
you: it is of an internal spiritual nature. 

The apostle Paul throws further light on the 
subject by saying, the kingdom of God is not meat 
and drink : it does not consist in formal rites and 
ceremonies relative to meat offerings and drink 
offerings; but is righteousness, peace, and joy in 
the Holy Ghost. 

Uniting all these descriptions of the kingdom of 
Christ on earth, we learn both what it is not, and 
what it is. Those, therefore, greatly err, both 
Jews and Christians, who assimilate and unite the 
reign of Messiah to the kingdoms of this world : 
and those entertain just views and practices who 
consider it as spiritual, holy, and abstracted from 
the policy, the power, and the splendour of tem- 
poral dignity. 

It is true, that Jesus is, by virtue of his obe- 
dience unto death, as mediator between God and 
man, highly exalted, a prince and a Saviour ; he 
is made chief above all principalities and powers, 
and every name that is named in heaven and in 
earth — that, at his name every knee should bow — 
that he is head over all things for the church ; and 
that he has all power in heaven and on earth. 

In this sense his kingdom is over all — all things 
are put under his feet. Creation and providence 
belong to him. The Father acts only through the 
medium of the Son. But, this kingdom is also 
invisible, heavenly, and not conducted on the prin- 
ciples of this world's pomp and power. 



INTRODUCTION. 21 

The kingdom of Christ, however, in its peculiar, 
specific, and evangelical sense, is that authority 
which he exercises over the moral principles and 
conduct of all persons believing in him and pro- 
fessing to be his disciples. These are his proper 
subjects, owning him as their lawful prince, re- 
sponsible to him for their conduct, and regulated 
by his laws. 

This being the nature of Christ's kingdom on 
earth, it was to be expected that we should find a 
code of laws, distinct from those of human origin 
and authority, and peculiarly adapted to promote 
the ends for which this spiritual kingdom is erected. 

Upon strict examination of the inspired Christian 
records, it is found that Jesus has authoritatively 
provided such a code of laws, minute and compre- 
hensive, simple and explicit, pure, and spiritual, 
and holy, like himself, the great exemplar of his 
own laws. 

The basis of this code is undoubtedly, the law 
of God given to Moses in Mount Sinai, and con- 
tained in the decalogue : it is, indeed, more ample 
and specific ; but the moral principle is precisely 
the same: both require love as the operating 
motive ; — love to God and love to man. There 
is, however, this difference in favour of the Chris- 
tian dispensation, that it prescribes extremely little 
of rite and ceremony ; and lays great stress on the 
practice of virtue and religious duties : while the 
Mosaic abounds with ritual and ceremonial ordi- 
nances, and is less explicit in its moral and reli- 
gious requirements. 

The Christian code being superior even to the 
Mosaic, which was also of divine authority, must 



Xll INTRODUCTION. 

therefore be considered as a perfect system of 
morals, and transcending greatly all systems of 
human origin. There may be something good and 
true in those systems which are founded on pro- 
priety, or utility, or prudence, or benevolence, or 
sympathy; but each and all are defective; and the 
actions and habits proceeding from them, unless 
connected with Christian sentiments and the great 
master principle of morals, Christian love, can- 
not, in the sight of God, be accounted good. 

In the Christian system then, we possess a se- 
curity for good morals, which is not to be expected 
in any other. This is, indeed, the very end for 
which it is promulgated in the world. We are 
his workmanship, created in Christ Jesus for 
good ivories. The theology of our religion con- 
ducts us to the practice of righteousness and 
mercy ; and supplies to us the most powerful mo- 
tives by which our nature can be influenced. We 
require both a moral principle and a written rule. 
Jesus has given to his disciples both ; and no one 
is at liberty to sever them from each other. 

The natural antinomianism of the human heart 
would reject both the principle and the rule; or, 
under the form and profession of submission, 
would pretend to be actuated by the principle, 
while it discards the rule. It is, however, no evi- 
dence of the existence of the love of God shed 
abroad in the heart, if we presume to set at nought 
those particular precepts by which the love of God 
is intended to operate. Those who are guilty of 
such presumption, do it at their peril ; and by re- 
jecting the preceptive portion of the gospel, forfeit 
all interest in its privileges. 



LAWS OF CHRIST, 



MONDAY. 



THE LOVE OF GOD AND OUR NEIGHBOUR. 

Then one of them who was a lawyer, asked him a question, 
tempting him and saying, Master, which is the great 
commandment in the law? Jesus said unto him, Thou 
shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind. This is the first 
and great commandment : and the second is like unto it, 
Thou shalt love thy neighbour as thyself. On these 
two commandments hang all the law and the prophets — 
Matt. xxii. 35 — 40. Luke x. 25—28. 

Brethren, ye have been called unto liberty; only use not 
liberty for an occasion to the flesh, but by love serve one 
another : for all the law is fulfilled in one word, even in 
this : thou shalt love thy neighbour as thyself; but, if 
ye bite and devour one another, take heed that ye be not 
consumed one of another. — Gal. v. 13 — 15. Rom. xiii. 
8—10. 



The great philosophers of antiquity vied with 
each other in the condensation of practical wis- 
dom. Solon said — " Know thyself:" Chilon — 

B 



~ LOVE OF GOD 

" Hegard the eud of a long- life:" Pittacus — 
"Know your opportunity:" Bias — "Evils are 
many :" Periander — " Application is every thing :" 
Cleobulus — " A medium is best:" Thales — " Pro- 
mise, and you are undone." 

But, in neither, nor in all of these aphorisms 
is there that consummation of true wisdom, which 
is found in these words of our Lord Jesus Christ. 
The sentences of those great masters are short ; 
the first and best of them is in two words ; 
but, all that is essential in the morality of our 
great Teacher is contained in the monosyllable — 
LOVE. This is a principle of the very highest 
power; for " God is love." Well, then, might 
the apostle so finely describe and eulogize Chris- 
tian love, saying, that it " suffereth long and is 
kind; envieth not; is not rash ; is not puffed up; 
doth not behave itself unseemly; seeketh not her 
own ; is not irritated ; imputeth not evil ; rejoiceth 
not at iniquity, but rejoiceth in truth ; covereth all 
things ; believeth all things ; hopeth all things ; 
endureth all things." 

Such is the pure and divine nature of love. 
Let us not, then, confound it with mere animal 
passion, or mere natural affection. The love of 
God in man partakes of the love of God to man : 
it is pure, spiritual, and unchangeable. Not with 
this holy affection is man born : it is the gift of 
God. " The love of God is shed abroad in the 
heart by the Holy Spirit given to us." 

Let me, therefore, now put the question most 
solemnly to myself. Is the love of God thus shed 
abroad in my heart ? He who " knew what was 



AND OUR NEIGHBOUR. 3 

in man" once said to those who piqued themselves 
on being the people of God — " I know you that 
ye have not the love of God in you." Might he 
with truth thus declare concerning me ? Dreadful 
thought! Intolerable! Would the Saviour deign 
to put the question to me in the same form as to 
the Son of Jonas — " Lovest thou me?" What 
other answer could I return than that of the peni- 
tent disciple, corrected of his self-sufficiency, and 
say with the most profound humility, — " Lord, 
thou knowest all things ; thou knowest that I love 
thee." I love thee because " thou art the fairest 
among ten thousand, and altogether lovely ;" and 
I love thee, because I owe my being, and my re- 
demption, and my life, and my all to thee ! 

And is this the real sentiment, the deepest feel- 
ing of my soul ; — that which " many waters cannot 
quench, neither can the floods drown it?" then 
let me look for the correspondent evidence of it 
in my life and practice. 

The second commandment is like to the first ; 
they are conjoined, being cognate. " He that 
loveth God will love his neighbour also :" he will 
love him as another self: he will be just and faith- 
ful to him in all his dealings ; he will be kind and 
pitiful to him in seasons of distress and trial. The 
rising or falling of this moral thermometer, will 
indicate the temperature of the love of God in the 
" hidden man of the heart." We may " with the 
mouth show much love," and thus impose on our- 
selves more than upon others ; " while our heart is 
going after its covetousness." Awful delusion ! 
Let it not be mine ! Let me remember that obe- 

b2 



4 GOOD WORKS. 

dience to the commands of Christ is the only sure 
test of love. 

'Tis love that makes our cheerful feet, 

In swift obedience move ; 
The devils know and tremble too, 

But Satan cannot love. 



TUESDAY. 



GOOD WORKS. 



Let your light so shine before men, that they may see your 
good works, and glorify your Father who is in heaven. — 
Matt v. 16. 

Bring forth fruits worthy of repentance ; and begin not to 
say within yourselves, we have Abraham to our father ; 
for I say unto you, that God is able of these stones to 
raise up children to Abraham. — Luke iii. 8. Matt. iii. 8. 



Alas ! how dimly has the lamp of my Christian 
profession burned ! Had I been more careful and 
vigilant, my light would have shone before men, 
with much greater brilliance, and my heavenly 
Father would thus have been more glorified. As a 
Christian my life ought to be full of " good 
works," the fruits of " repentance toward God, 
and faith in our Lord Jesus Christ." How can I 
otherwise be distinguished from the men of the 
world, who, though generally selfish, are some- 
times bountiful and compassionate ? 

The Christian is " a fruitful vine, whose branches 
hang over the wall." Oh that my character may 
never be dubious ! Let my faith be apparent in 



LOANS. 5 

my works ! There is, indeed, no merit in either my 
faith or my works : " Christ is all and in all." 
But by thy grace, O Lord, I will obey thy precepts, 
and diligently employ myself daily, " while it is 
called to-day," in the performance of works that 
are good and profitable to my fellow-men, and 
suitable to that pure, and just, and merciful 
religion, which I profess: and may all my un- 
profitableness be pardoned through the perfect 
merits of him who " magnified the law, and made 
it honourable," and " who went about doing good." 
May I " still bring forth fruit in old age !" May 
I be " like a tree planted by the rivers of water, 
that bringeth forth his fruit in his season, and 
whose leaf shall not fade" — " a tree of righteous- 
ness, the planting of the Lord, that he may be 
glorified." 



WEDNESDAY. 



LOANS. 

From him that would borrow of thee, turn not thou away. 
—Matt. v. 42. 

Do good and lend, hoping for nothing again ; and your re- 
ward shall be great, and ye shall be the children of the 
Highest. — Luke vi. 35. 



" Turn not away him who wishes to borrow of 
me !" — No, steward and almoner of the divine 
bounty, how canst thou account with joy for thy 



«J LOANS. 

trust, if thou have " hidden thy Lord's money V* 
Canst thou spare the sum asked ; dost thou be- 
lieve the tale of' wo, the pressing- need I then, saith 
thy Redeemer, " turn not thy brother away : do 
good and lend." How much good mayest thou do 
by the loan ! It may save an honourable mind 
from many days and nights of corroding care and 
anxiety, which might undermine health, and, in 
the meridian of life, hasten the parent of a nume- 
rous family to the tomb : it may encourage the di- 
ligent and the ingenious to pursue a profitable and 
useful occupation: it may wipe away a malignant 
reproach from the character of the just ; it may 
aid the cause of God, and be the means of saving 
a thousand souls. 

And, O " child of the Highest," shouidest thou 
receive or require " nothing again," either in the 
shape of interest or compensation, grieve not over 
the loan as profitless, if it have made thee such a 
benefactor. Nay, should even the sum lent never 
be returned to thee, repent not of the loan : thou 
" hast lent to the Lord :" he, " whose is the earth 
and the fulness thereof," hath condescended to 
borrow of his servant, that he may " repay him 
again." " Thy reward is great." Thou hast per- 
formed an explicit duty : thou hast enjoyed a 
noble privilege : thou hast acknowledged the su- 
premacy and the bounty of the Lord of all; and, 
when thy stewardship shall be audited, another day, 
his approving word — " Well done, good and faith- 
ful servant, thou hast been faithful over a few 
things, be thou a ruler over many things," shall be 
more to thee than " thousands of gold and silver." 



DEPORTMENT OF MINISTERS, &c. ' 

THURSDAY. 

DEPORTMENT OF MINISTERS TOWARD EACH 
OTHER. 

And when the ten heard it, (viz. the request of the mother 
ofZehedee's children,) they were moved with indigna- 
tion against the two brethren. But Jesus called them 
unto him, and said, ye know that the Princes of the Gen- 
tiles exercise dominion over them, and they that are 
great exercise authority upon them. But it shall not be 
so among you ; but whosoever will be great among you, 
let him be your minister, and whosoever will be chief 
among you, let him be your servant, even as the Son of 
Man came, not to be ministered unto, but to minister, 
and to give his life a ransom for many. — Matt. xx. 
24—28. Mark x . 42 - 45. 

And there was also a strife among them, which of them 
should be accounted the greatest. And he said unto 
them, the Kings of the Gentiles exercise lordship over 
them, and they that exercise authority upon them, are 
called benefactors : but ye shall not be so ; but he that 
is greatest among you let him be as the younger ; and he 
that is chief, as he that doth serve : for whether is greater, 
he that sitteth at meat, or he that serveth ? Is not he 
that sitteth at meat ? But I am among you as he that 
serveth . — Luke xxii . 24 — 27 . 

Ye call me Master and Lord, and ye say well, for so I am. 
If I, then, your Lord and Master, have washed your 
feet, ye also ought to wash one another's feet ; for I have 
given you an example, that ye should do as I have done 
to you. Verily, verily, I say unto you, the servant is 
not greater than his lord ; neither he that is sent, greater 
than he that sent him. If ye know these things, happy 
are ye if ye do them. — John xiii. 13—17. 



How unsuitable to a minister of Christ, is the 
spirit that is here reprobated ! Two disciples 



b DEPORTMENT OF MINISTERS, &c. 

would fain be exalted above all their brethren 
and have dominion over them. Family influence 
and a family party were to prevail in the church 
and among its ministers. 

Rank, title, distinction, lordship, papal power, 
were to be sanctioned by the authority of Christ. 
One minister was to be lord, and another was to 
be his vassal ! Such was not the religion which 
Jesus came to establish. Where we behold the 
love of power and distinction, there is the spirit 
of the world, and not the spirit of Christ, who 
-' came not to be ministered unto, but to minister;" 
who took on him the form of a servant ; and, in- 
stead of receiving from others, " gave his life a 
ransom for many." 

Let the ministers of Christ ever exhibit the 
same spirit of humility and self-denial. The great- 
est minister is the most humble man. Distinction 
in the Church of Christ must be obtained by the 
most kind, assiduous, and self-denying services 
rendered to brother ministers and to the church. 
" Before honour is humility." 

Oh ! that I, as a follower of Jesus, may ever be 
ready to imitate his example of washing the feet 
of his disciples. How astonishing an instance of 
condescension and humility! JSot, then, as the 
Roman Pontiff affects to obey this command, in 
the letter, by an annual washing of the feet of 
twelve young children, which were better done by 
their mothers, while he, at the same time, " op- 
poseth and exalteth himself above all that is called 
God, or that is worshipped ; so that he, as God, 
sitteth in the temple of God, showing himself that 



o 

REPENTANCE. 

he is God ." but rather let me obey this precept, in 
the spirit j and, by hospitality, gentleness, conde- 
scension, courtesy, and affection, may I prove myself 
the true minister or disciple of the divine and 
gracious Saviour. 



FRIDAY. 



REPENTANCE. 



Jesus began to preach, and to say, Repent; for the king- 
dom of heaven is at hand. — Matt. iv. 17. 

Jesus came into Galilee preaching the gospel of the king- 
dom of God, and saying : the time is fulfilled, and the 
kingdom of heaven is at hand : repent ye and believe the 
gospel.— Mark i. 14, 15. 

Except ye repent, ye shall all perish. — Luke xiii. 3. 

Now when they heard this they were pricked in their heart, 
and said unto Peter and to the rest of the apostles, Men 
and brethren, what shall we do ? Then Peter said unto 
them, Repent and be baptized every one of you in the 
name of Jesus Christ, for the remission of sins, and ye 
shall receive the gift of the Holy Spirit. — Acts ii. 37, 38. 

Repent ye and be converted, that your sins may be blotted 
out, when the times of refreshing shall come from the 
presence of the Lord, and he shall send Jesus Christ, 
who was before preached unto you. — Acts iii. 19, 20. 

God now commandeth all men every where to repent. — 
Acts xvii. 30. 

Cleanse your hands, ye sinners, and purify your hearts, 
ye double-minded. Be afflicted and mourn and weep. 
Let your laughter be turned to mourning, and your joy 
to heaviness. Humble yourselves in the sight of the 
Lord, and he shall lift you up. — James iv. 8, 9, 10. 

Be watchful and strengthen the things which remain, that 

B 3 



10 REPENTANCE. 

are ready to die; for I have not found thy works perfect 
hefore God Remember, therefore, how thou Last re- 
ceived and heard ; and hold fast and repent. — As many as 
I love, I rebuke and chasteu : be zealous, therefore, and 
repent. — Rev.iii. 2, 3. 19. 



The first word of our Lord's preaching" was — 
" Repent!" He requires men to turn from their 
errors and their sins ; from their indifference and 
their love of the world, to the pursuit of heavenly 
things. As repentance, therefore, is my Lord's 
first command, let repentance be my "first duty. 

And now, O my soul, faithfully examine thyself; 
or, rather, do thou, O Lord, " search me and know 
my heart : try me and know my thoughts, and see 
if there be any wicked way in me, and lead me in 
the way everlasting." Have I, indeed, repented 
of my " old sins ;" or do any of the sins of my 
youth still cleave unto me? O thou, who " know- 
est what is in man," do I not abhor the very recol- 
lection of such sins? Do I not shudder at the 
thought of renewing them ? Do I not tremble at 
the possibility I Do I not weep tears of mingled 
remorse and joy and fear over my former self? 
Oh, " do thou hold me up, and then 1 shall be 
safe." 

The apostle Peter exhorts us to " repent and 
be baptized into the name of Jesus Christ for 
the remission of sins," and to " turn to God for the 
blotting out of our sins." Has my repentance 
been thus followed by so great a blessing I The 
consciousness of pardon by the blood of Jesus, 
united to an abhorrence of sin — of all sin, may 



ANGER. 11 

lawfully impart to me a sense of security from 
divine wrath. 

But is there not also too much reason for me to 
be admonished, to be " watchful, and strengthen 
the things which remain that are ready to die V 
Is there not much coldness, languor, negligence, 
imperfection, in my best works "before God V I 
would remember, therefore, how I at first " re- 
ceived and heard" the great truths of God and 
salvation. I would remember "the love of my 
espousals" to the Saviour, when I was " married 
to Christ," by faith in his person, sacrifice, and 
authority. He is unchangeable, but I am un- 
stable and unfaithful, and deserve to be put away. 
But no, his encouraging assurance comforts me, 
when he says : " as many as I love, I rebuke and 
chasten ;" and the reciprocal duty which I would 
charge on my heart is, to " be zealous, and repent." 

O thou in whom all fulness of spiritual blessings 
dwells, enable me daily to perform this, thy com- 
mand ; for thou art " exalted a prince and a Sa- 
viour to give repentance to Israel and the remission 
of sins !" 



SATURDAY 



AN GEE. 



Ye have heard that it was said by them of old time, thou 
shalt not kill ; and whosoever shall kill shall he in danger 
of the judgment: but I say unto you, that whosoever 
is angry with his brother without a cause shall be in 

E-4 



12 






ANGER. 



danger of the judgment : and whosoever shall say to 
his brother, Raca, shall be in danger of the council ; 
but whosoever shall say, thou fool, shall be in danger of 
hell-fire.— Matt. v. 21, 22. 
Be ye angry and sin not : let not the sun go down upon 
your wrath: neither give place to the devil. — Ephes. iv. 
26, 27. 



Anger is, indeed, permitted; but, how often 
may I have sinned in my anger! How often 
have I been angry without a cause, or carried 
my anger to excess ! How often have I used 
toward my brother those terms of execration 
which endanger the soul ! The disciples of" Py- 
thagoras, if, in the course of the day, there had 
been anger or dissension between them, are said 
to have shaken hands and embraced, before the 
sun went down. But how often has my excessive 
anger suffered " the sun to go down," and to cover 
my soul with darkness, brooding over my wrongs 
in a spirit of malignity and revenge! Yet, " if T 
have done iniquity, I will do so no more." O 
Lamb of God, impart to me thy own meek, lowly 
forgiving spirit ; enable me to moderate my anger 
on all just occasions, and let not the peace of my 
soul be disturbed by any sudden gust of passion, 
by any tempest of sinful wrath ! Amidst such 
agitation I lose self-command, and the devil seizes 
the helm to hurry my frail vessel toward the lake 
of perdition. 

I am here especially warned against the use of 
opprobrious and provoking language. If, there- 
fore, I have reason to be angry with my neighbour, 
my child, my servant, I will, by the help of God, 



PRAYER. 



13 



avoid that intemperance which would cause me to 
use harsh and wounding epithets. Let me remem- 
ber that such words are spoken in the hearing- of 
the great Judge of all. I will not, then, be ready 
to call fool or villain, every man with whom I may 
be displeased : and if such hard names be called on 
me, O Lord, enable me to take it patiently, and 
expostulate rather than revile. 



SUNDAY. 



PRAYER. 

When thou prayest thou shalt not be as the hypocrites are : 
for they love to pray standing in the synagogues and in 
the corners of the streets, that they may he seen of men. 
Verily I say unto you, they have their reward. But 
thou, when thou prayest, enter into thy closet, and when 
thou hast shut thy door, pray to thy Father who is in 
secret, and thy Father who seeth in secret shall reward 
thee openly. But when ye pray, use not vain repeti- 
tions, as the heathen do : for they think that they shall 
be heard for their much speaking. Be not ye, therefore, 
like unto them : for your Father knoweth what things 
ye have need of, before ye ask him.— Matt. vi. 5 — 15. 

After this manner, therefore, pray ye : Our Father who art 
in heaven, hallowed be thy name. Thy kingdom come. 
Thy will be done on earth, as it is in heaven. Give us 
this day our daily bread. And forgive us our debts, as 
we forgive our debtors. And lead us not into tempta- 
tion ; but deliver us from evil ; for thine is the kingdom, 
and the power and the glory, for ever. Amen. For if ye 
forgive men their trespasses, your heavenly Father will 
also forgive you : but if ye forgive not men their tres- 



14 






PRAYER. 



passes, neither will your Father forgive your trespasses. 
— Repeated, Luke xi. 1—4. 

Ask, and it shall be given you ; seek, and ye shall find ; 
knock, and it shall be opened unto you : For every 
one that asketh receiveth ; and he that seeketh, findeth ; 
and to him that knocketh it shall be opened.— Matt. vii. 
7 — 11 ; also Lukexi. 9, 10. 

Then saith he unto his disciples, the harvest truly is plen- 
teous, but the labourers are few : Pray ye, therefore, 
the Lord of the harvest, that he will send forth la- 
bourers into his harvest.— Matt. ix. 37, 38. 

The same.— Luke x. 2. 

And he spake a parable unto them, to this end, that men 
ought always to pray, and not to faint. — Luke xviii. 1 . 

Hitherto have ye asked nothing in my name ; ask, and ye 
shall receive, that your joy may be full.— John xvi. 24. 

Continue in prayer, and watch in the same with thanks- 
giving. — Coloss. iv. 2. 

Praying always with all prayer and supplication in the 
Spirit, and watching thereunto, with all perseverance 
and supplication for all saints.— Ephes. v. 18. 

Pray without ceasing. — 1 Thess. v. 17. 

Seeing then that we have a great high priest, that is passed 
into the heavens, Jesus the Son of God, let us hold fast 
our profession. For we have not an high priest which 
cannot be touched with the feeling of our infirmities ; 
but was in all points tempted like as we are, yet without 
sin. Let us therefore come boldly unto the throne of 
grace, that we may obtain merc3 r , and find grace to help 
in time of need. — Heb. iv. 14 — 16. 

Having therefore, brethren, boldness to enter into the ho- 
liest by the blood of Jesus, by a new and living way 
which he hath consecrated for us through the vail, that 
is to say, his flesh : And having an high priest over the 
house of God ; let us draw near with a true heart, in 
full assurance of faith, having our hearts sprinkled from 
an evil conscience, and our bodies washed with pure 
water.— Heb. x. 19 — 22. 

If any of you lack wisdom, let him ask of God, that 



PRAYER. 15 

giveth to all men liberally, and upbraideth not ; and it 
sball be given bim. But let him ask in faitb, nothing 
wavering. For he that wavereth, is like a wave of the 
sea driven with the wind and tossed. For let not that 
man think that he shall receive any thing of the Lord. — 
James i. 5 — 7. 

Draw nigh to God, and he will draw nigh to you.— James 
iv. 8. 

Is any among you afflicted, let him pray.— James v. 13. 



No. I. 
In these divine precepts we are instructed how 
to perform the duty of private prayer, in a man- 
ner acceptable to God. First, it must be secret, 
that there may be no temptation to hypocrisy and 
ostentation. It must also be simple, as proceeding 
from the heart, conscious of unworthiness and of 
dependance on God for " life, and breath, and all 
things." 

Again, it should be earnest and importunate, so 
as to admit of no denial. Had the king of Israel* 
struck the arrows five or six times on the ground, 
instead of thrice only, he would have " smitten 
Syria till he had consumed it." 

Lastly, it is to be unceasing. We must have 
our stated seasons for devotion, and we may not 
omit the duty at those seasons, except from ne- 
cessity. Our disinclination, so far from justifying 
the. omission, is the loudest call for the perform- 
ance. 

If this be my duty, then " Lord, teach me to 

Let me 

2 Kin°s xiii, 17. 



I 1 ■.« !» - •>— 



16 PRAYER. 

not be satisfied with the mere performance of the 
act or the duty; but, as the flame mounts upward, 
so let my ejaculations ascend; and not only from the 
closet and the sanctuary, but also from the city, 
from the market, and from the field ! Thus shall 
I " continue in prayer, and watch in the same, 
with thanksgiving." 



MONDAY. 



No. II. 



Amidst our numerous wants, difficulties, pains, 
and dangers, how exceedingly comforting is it to 
enjoy access to " the throne of grace," that we 
may find " grace to help in time of need !" In our 
Lord's Prayer those topics are inserted which are 
of daily occurrence. Indeed, it appears to be 
intended as a model for daily prayer, short, 
but comprehensive and important. One topic is 
selected and commented on — the forgiveness of in- 
juries. " From the heart" we are freely to forgive 
offences against ourselves, or, we are told, our 
heavenly Father will not forgive us our trespasses. 
How necessary to examine our hearts, that no 
malice, or hatred, or implacable feeling may be har- 
boured within us ! 

And how encouraging to know that our prayers, 
offered in a right spirit, shall be availing with God, 
through the mediation of Jesus Christ our Sa- 



PRAYER. 17 

viour ! "We are both warranted and encouraged 
to make use of the name of Jesus, in order to 
obtain a favourable answer to our prayers. " In 
him dwelleth all the fulness of the Godhead," and 
out of that fulness may every want, temporal and 
spiritual, be supplied. 

With a confidence in God, inspired by faith in 
his promises and in his Son, let us daily " watch 
unto prayer ;" and with humility " make known 
our requests unto God." In performing the duty 
of " drawing nigh unto God," we shall, assuredly, 
experience the fulfilment of the annexed promise, 
that he will " draw nigh unto us." 



TUESDAY. 



No. III. 



We are assured that " the effectual fervent prayer 
of a righteous man availeth much." The efficacy 
of prayer is made by God to depend on the state 
of mind in which it is offered. That which is cold, 
formal, and unmeaning, draws down no blessing 
from heaven. He that cometh to God, must be- 
lieve that he exists, and that he is " a rewarder of 
those who diligently seek him." And the apostle 
James warns us against expecting any thing from 
the Lord in answer to a wavering, doubtful, un- 
believing mind in prayer. On the other hand, 
Jesus encourages us to hope for every thing in the 



18 



PRATER. 



prayer of faith, by saying- : " Whatsoever ye shall 
ask in my name, believing-, that shall ye receive." 
Well may I exclaim with the disciples, " Lord, 
increase my faith !" Alas ! if I be answered, 
according to my faith, " how little can I hope to 
receive ! If I ask great things and expect little, 
am I in that state of mind, which is suitable for 
the reception of the blessings which I ask ? Let 
me therefore, examine myself, as to the nature and 
extent of my faith in prayer. Am I of wavering 
and doubtful mind ? Do I fear to ask much, as 
apprehensive of denial ; or asking much, do I, by 
unbelief, practically deny the truth, the goodness, 
and the power of God ? Has he not said, " Open 
thy mouth wide and I will fill it ?" Again : " If 
any man lack wisdom, let him ask of God, who 
giveth to all liberally and upbraideth not, and 
it shall be given him :" and again : " God is able to 
do exceeding abundantly above all that we ask or 
think." May "the Spirit help my infirmities!" 
May I be delivered from despondency, fluctuation, 
formality, in prayer ! May every petition offered 
be earnest and sincere ! " Making known my re- 
quests unto God," according to my sense of need, 
may I, with confidence, rely on his compassion, his 
wisdom, his power, as all engaged on my behalf 
by the new covenant, and Jesus, its ever-blesssed 
Mediator, my Lord and Saviour! 



FASTING. 10 

WEDNESDAY. 

FASTING. 

When ye fast, be not as the hypocrites, of a sad counte- 
nance ; for they disfigure their faces, that they may ap- 
pear unto men to fast. Verily I say unto you, they have 
their reward. But thou, when thou fastest, anoint thy 
head, and wash thy face ; that thou appear not unto men 
to fast, but unto thy Father who is in secret: and thy 
Father who seeth in secret shall reward thee openly. — 
Matt. vi. 16—18. 



In this precept the duty of occasional abstinence 
from food, and other lawful enjoyments, is certainly 
implied ; but no particular days are prescribed ; 
nor length of time, nor kind, or quantity of food. 

The self-righteous or the hypocrite will be mi- 
nute or ostentatious in these particulars ; but " the 
Lord looketh at the heart" in this duty ; so that 
while we are " not to appear unto men to fast" 
but maintain our usual cheerfulness in social in- 
tercourse, we may secretly be denying ourselves 
those lawful indulgences, which, if not some- 
times restrained, would become injurious to de- 
votion and spirituality of mind. 

Enable me, O Lord, to present unto thee my 
body, as "a living sacrifice!" May my soul be 
entirely purified from corporeal grossness !- — 
"Through the Spirit, may I be enabled to mor- 
tify the deeds of the body" — " deny myself" — 
" bring my body under, and keep it in subjection ;" 



20 RELIGIOUS INQUIRY. 

— lest, even " after I may have preached to others, 
I myself should be a cast-away!" 

Ah ! why does my soul thus " cleave to the 
dust?" Why is it so difficult to disengage it from 
habitual indulgence? Why so earthly — so en- 
slaved by sense and appetite? Surely, if I lived 
more in communion with God by daily contem- 
plation, and more truly believed that I am to reside 
with him for ever, no more to hunger or thirst, but 
to live spiritually like himself and his holy angels, 
I should obtain more power over the flesh : fasting 
on suitable occasions, and for a convenient time, 
would seem to me a fit preparative for the world 
celestial, and without a particle of Popish or Ma- 
hometan pride, on account of its supposed merit 
with God, I should take pleasure in fasting " to 
my Father who is in secret;" not doubting the 
promise of my Lord and Saviour, that, one day, this 
secret abstinence and self-denial observed for his 
glory and at his command, shall be openly noticed 
with honour and approbation. That distinction 
alone is worth infinitely more than all the luxuries 
of the east — more than all the delights of Para- 
dise. 



THURSDAY. 



RELIGIOUS INQUIRY. 



Seek ye first the kingdom of God and his righteousness 

Matt. vi. 33. 
Seek, and ye shall find. — Matt. vii. 7. 



RELIGIOUS INQUIRY. 21 

Search the scriptures ; for in them ye think ye have eternal 
life : and they are they which testify of me. —John v. 39. 

Then Jesus said unto them, Yet a little while is the light 
with you. Walk while ye have the light, lest darkness 
come upon you : for he that walketh in darkness know- 
eth not whither he goeth. While ye have light, believe 
in the light, that ye may be the children of light.— John 
xii.35, 36. 



Alas ! how few know or regard the objects 
here pointed out ! And, of those who profess to 
be engaged in seeking them, how few treat them 
as things of the very highest moment ! Instead 
of " seeking first the kingdom of God," how 
ready are we to seek, first of all, worldly wealth, 
honour, ease, luxury; and second, third, or last of 
all, " the kingdom of God !" 

Yet, who can describe the wealth, the honour, the 
ease, the luxury of that man, who, having sought 
this paramount object before all others, has entered 
into the enjoyment of the promise annexed to such 
a duty — that " they who seek shall find !" 

And where shall we commence the search ? The 
answer is ready — " Search the Scriptures :" — 
Search them daily, with earnest attention and 
humble prayer. 

Search, O my soul, till thou hast found that 
" eternal life," of which they testify. Having 
this heavenly light beaming upon thee, amidst the 
darkness of this world's atheism, walk onward 
with haste to the bright and holy source from 
whence it flows. Live in this divine element. Let 
it irradiate thy whole form. Be thyself a lesser 
light of the Christian system, reflecting the true 



22 FALSE TEACHERS. 

image of " the Sun of righteousness." O " child 
of light," shine forth! "Father of lights, with 
whom is no variableness or shadow of turning," 
ever shine on me with thine immutable beams, so 
will I " show forth thy virtues, who hast called me 
out of darkness into thy marvellous light." 



FRIDAY 



FALSE TEACHERS. 



Beware of false prophets, who come to you in sheep's 
clothing, hut inwardly they are ravening wolves. Ye 
shall know them by their fruits. Do men gather grapes 
of thorns, or figs of thistles ? — Matt. vii. 15, 16. 

Take heed lest any man deceive you ; for many shall come 
in my name, saying I am Christ, and shall deceive many. 
—Mark xiii. 5, 6. 

If there come any unto you, and bring not this doctrine 
(viz. of Christ) receive him not into your house, neither 
bid him God speed ; for he that biddeth him God speed, 
is partaker of his evil deeds. — John ii. 10, 11. 



"False prophets!" "Deceivers!" "Anti- 
christs !" Many such characters have infested the 
church, and many such there may still be ! To 
avoid them, we must know them ; and by what 
marks has " the Shepherd and Bishop of our souls'' 
described them ? Such men design " to make mer- 
chandize of us." We are, in their eyes, a profit- 
able commodity — mere " goods and chattels !" If 
they can deceive us, we become their prey. The 



FALSE TEACHERS. 23 

wolf, therefore, puts on disguise : he creeps into 
the flock in " sheep's clothing." The very sheep 
cannot walk so softly as he, nor look so innocent 
and so simple! Nothing but the ravening gripe 
of his wolfish fang can reveal his true character or 
excite suspicion. 

How difficult is it, sometimes, to distinguish the 
true servant of Christ from the deceiver ! When 
one, professing to be a minister of the Lord Jesus, 
comes to me with pomp, and lordship, and great 
pretensions, I thank him for appearing without 
disguise and for putting me on my guard : but, 
when one comes with mortified and grave appear- 
ance, and unadorned, with soft and lisping speech, 
such as might have won the ear of Eve in Paradise, 
and with extraordinary professions of humility ; 
then let me look to the actual life and conduct 
of that man and that minister; for, "by their 
fruits shall they be known." 

Am I a teacher of others, how needful that I 
should guard against all dissimulation, and appear 
in the lovely attire of " simplicity and godly sin. 
cerity ;" " adorning in all things, the doctrine of 
God my Saviour!" And how necessary that I 
should myself be well assured that I am not a 
teacher of false doctrine, misleading the souls of 
men — a " blind guide, leading the blind !" Awful 
infatuation! Oh ! that I may neither deceive nor 
be deceived ! Subtle and pernicious errors abound : 
they are permitted to try our faith and sincerity. 
We are, however, warned against them, and should 
ever be on our guard, " that we be no more chil- 
dren tossed to and fro, and carried about with 



24 FALSE TEACHERS. 

every wind of doctrine, by the sleight of men, and 
cunning craftiness, whereby they lie in wait to de- 
ceive ; but speaking the truth in love, may grow up 
into him in all things, who is the head, even Christ." 
Such vigilance against false teachers is now as 
necessary as in the primitive times. We must 
beware of novelties in religion. " Jesus Christ is 
the same yesterday, to-day, and for ever." The 
great lines of saving truth are drawn broad and 
strong. God has graciously marked out with 
clearness the highway of truth and holiness, so 
that a plain, simple, " way-faring man may not err 
therein." After receiving the scripture of truth 
for our map, and the Holy Spirit for our guide, 
surely if we miss the way to heaven, and are 
turned aside from the truth, the blame must rest 
wholly with ourselves, and we must bear its dread- 
ful consequences for ever. 

I will, then, by the help of God, keep at the 
farthest distance from those men, their writings, 
and their disciples, who bring not "the doctrine of 
Christ," as contained in the Holy Scriptures. This 
treasure of divine truth I will daily explore with 
humility and prayer, trusting to the promised Spirit 
of truth, to guide me into all truth, which it may 
please God to reveal to his servant ; and waiting 
with great desire, " to know even as I am known." 



FOOD. 25 

SATURDAY. 

FOOD. 

Now the Spirit speaketh expressly, that in the latter times 
some shall depart from the faith, giving heed to seducing 
spirits, and doctrines of devils ; speaking lies in hypo- 
crisy ; having their conscience seared with a hot iron ; 
forbidding to marry, and commanding to abstain from 
meats, which God hath created to be received with 
thanksgiving of them which believe and know the truth. 
For every creature of God is good, and nothing to be re- 
fused, if it be received with thanksgiving: for it is 
sanctified by the word of God and prayer. Drink no 
longer water, but use a little wine for thy stomach's 
sake and thine often infirmities. — 1 Tim. iv. 1 — 5 ; v. 23. 

Whatsoever is sold in the shambles, that eat, asking no 
questions for conscience sake. — 1 Cor. x. 25. 



What a variety, and what an abundance of food 
hath the great Creator provided for his creatures 
— and more especially for man ! There is variety, 
and there is abundance for the lower animals ; but 
even that is ultimately for the benefit of man who 
makes them his food, or in some other way serves 
himself of them ! 

In partaking of this bounty, how extensive is 
the liberty granted to the Christian ! The scruples 
of the Jew or the Gentile need not affect his con- 
science. Paradise, with all its sweets, was given 
to Adam, and of every tree of the garden he might 
freely eat — save one — that tree, alas ! so fatal to 
our race : but to Christians all that is good for 

c 



26 FOOD. 

food is given without one restriction. " The 
world is ours." The distinction of clean and un- 
clean in food, hath passed away with the dispen- 
sation which created it; and the great truth which 
it pourtrayed is embodied in the essence of the 
Christian character — " holiness to the Lord." 

Let me, then, as the servant of Christ, " receive 
with thanksgiving, and sanctify by the word of God 
and prayer," every thing that is good for food ; 
rejoicing in the liberty of the gospel, yet sober and 
moderate in the use of all things ; considering the 
end for which my life is thus bountifully nourished 
and supported ; and that any intemperance is a sin 
against my benefactor, and a foul reproach to my 
Christian profession. 



SUNDAY. 



THE SABBATH, OR LORD'S DAY. 

And they asked him, saying-, Is it lawful to heal on the 
Sabbath-days? — that they might accuse him. And he 
said unto them, What man shall there be among you, that 
shall have one sheep, and if it fall into a pit on the Sab- 
bath-day, will he not lay hold on it, and lift it out ? 
How much, then, is a man better than a sheep ? Where- 
fore it is lawful to do well on the Sabbath-days. — Matt. 
xii. 10-12. 



To what extremes have men gone in their obser- 
vance or neglect of the Sabbath ! The Pharisees 



THE SABBATH, OR LORD'S DAY. 27 

would not permit any one to walk on that day 
over a field newly sown, lest, by transporting some 
of the grains with his foot, he should be guilty of 
sowing corn on the Sabbath-day. On the other 
hand, how many utterly despise and neglect this 
holy day, spending its precious hours in sloth, or 
luxury and worldly pleasure, or in eager pursuit of 
gain ! As disciples and servants of Christ, we are 
called upon to avoid both these extremes of super- 
stition and contempt. As we are " under the law 
to Christ," and as he is " Lord of the Sabbath- 
day," we are certainly bound to keep the com- 
mandment which says : " Remember the Sabbath- 
bath-day to keep it holy." At the same time, we 
are to remember the words of the Lord Jesus, that 
" the Sabbath was made for man, and not man for 
the Sabbath." It is an institution as old as the 
creation of the world, and was not intended for the 
family of Abraham alone, but for the family of 
Adam, " the father of us all." It was " made for 
man" — for rest, for holy rest from all ordinary 
business, though not from all occupation. It was 
" made for man" — for man, as an essentially re- 
ligious being, requiring a specific portion of time 
for contemplation of God, his maker and benefac- 
tor, and for those acts of homage and worship, 
which the glorious Creator has an undoubted right 
to require and to receive. It was " made for man," 
that he might on earth enjoy some foretaste of the 
" s abb at ism, or rest which remaineth for the people 
of God,'' when the days of their labour and sorrow 
on earth shall have passed away. 

Whether, therefore, we name this day, Friday, 

c2 



28 THE SABBATH, OR LORD'S DAY. 

Saturday, Sunday, Monday, or consider it the first 
day or the last day of the week, the obligation to 
observe the seventh day remains unaltered. This 
is emphatically " the Lord's day." It belongs of 
right to Jesus, the Messiah. It celebrates not the 
creation alone, but the redemption of mankind by 
the resurrection of " the Son of God with power," — 
creating all things anew." 

If Christians, we are " the workmanship of 
God, created in Christ Jesus for good works, which 
God hath fore-ordained that we should walk in :" 
and what day so suitable for " good works" as the 
Lord's day — the holy Sabbath? Pharisees may 
question whether it be lawful to heal the sick on 
this day, and condemn the innocent for rubbing 
out an ear of corn on the Sabbath, while fasting 
and labouring in their master's service ; and the 
licentious and ungodly may catch at the exculpa- 
tion of the disciples, and pervert it to mean that 
" the Sabbath was made for man" — to forget his 
Maker on that day; to use the day for luxury, 
business, amusement, visiting, or sloth, just ac- 
cording to the will and the caprice of man ; but 
the true worshipper of God, the genuine disciple 
of Christ, will distinguish between such false 
glosses, and will understand that it " is lawful to 
do well on the Sabbath-days." We should be en- 
gaged in works of mercy and goodness for the 
benefit of our fellow Christians and our neigh- 
bours in general. To teach the ignorant, to " visit 
the fatherless and the widow in their affliction," to 
relieve the poor, to tend the sick, to comfort the 
mourner, are honourable and pious works, be- 



CHRISTIAN PROFESSION. 29 

fitting a disciple of him who " went about doing 
good." 

O Lord of the Sabbath, enable me to improve to 
better purpose this sacred day ! Forgive my past 
unprofitableness! May the claims of this holy day 
on the reverence and gratitude of mankind be bet- 
ter understood and universally acknowledged ! 
May the sanctity of this day, as distinguished from 
all others of human appointment, be more deeply 
felt! And while many are perverting or depising 
it, may my conduct, my words, my thoughts, on 
this day, be all religious without gloom, and serious 
without formality ! May I know how to temper 
piety with cheerfulness ; and, from a well-spring 
of holy joy and peace within, " may I, on this day, 
draw the waters of salvation ." 



MONDAY. 



CHRISTIAN PROFESSION. 

Come unto me all ye that labour, and are heavy laden, and 
I will give you rest. Take my yoke upon you, and 
learn of me ; for I am meek and lowly in heart ; and ye 
shall find rest unto your souls : for my yoke is easy, and 
my burden is light.— Matt, xi, 28-30. 

A bright cloud overshadowed them : and behold a 

voice out of the cloud, which said, This is my beloved 
Son, hear ye him.— Matt. xvii. 5. 

And when he had called the people unto him with his dis- 
ciples also, he said unto them, Whosoever will come 
after me, let him deny himself, and take up his cross, 



30 CHRISTIAN PROFESSION. 

and follow me. For whosoever will save his life shall 
lose it ; but whosoever shall lose his life for my sake 
and the Gospel's, the same shall save it. For what shall 
it profit a man, if he shall gain the whole world and lose 
his own soul : or, what shall a man give in exchange 
for his soul? Whosoever, therefore, shall be ashamed 
of me and of my words in this adulterous and sinful 
generation, of him, also, shall the Son of Man be 
ashamed, when he cometh in the glory of his Father with 
the holy angels. — Mark viii. 34 — 38. 
And there went great multitudes with him ; and he turned 
and said unto them, If any come to me, and hate not his 
father and mother, and wife and children, and brethren 
and sisters, yea, and his own life also, he cannot be my 
disciple. And whosoever doth not bear his cross and 
come after me, cannot be my disciple. Whosoever he 
be of you that forsaketh not all that he hath, he cannot be 
my disciple. — Luke xiv. 25—33. 



And who, among the sons of men, that has not 
heard and obeyed thy call, O Lord, is not labour- 
ing and heavy laden ? "Who does not need this 
divine rest ? Can any person, or any object in this 
world, give rest to the soul ? Surely all beneath 
the sun is " vanity and vexation of spirit !" The 
world is " a troubled sea :" how, then, can we ex- 
pect to find repose there? But in thee, my Sa- 
viour, I shall ever find peace ! To thee I come I 
Thy yoke I take ! Of thee I would learn ! In 
the imitation of thy meekness and lowliness of 
heart, my soul shall find rest : this will teach me 
to renounce all pride and vain pretensions before 
God ; and, relying on thy perfect merits, I shall 
enjoy " peace with God, through the blood of the 
cross:" my anxieties respecting pardon, accep- 
tance, and salvation, shall be entirely allayed ; and 



CHRISTIAN PROFESSION. 31 

I shall " both hope and quietly wait" for the re- 
demption effected by thy " precious blood." From 
the tyranny and pain of evil passions, vain pursuits, 
restless desires, I shall be made free. Every wish 
will be sanctified, and every desire moderated by 
conformity to thy will. In coming to thee how 
grievous a yoke, how intolerable a burden shall I 
cast off. Thou hast, indeed, " a yoke" for me, but 
" it is easy ;" thou hast a burden, but " it is light." 
Let me not refuse to wear thy yoke, and bear thy 
burden. Though despised, reproached, persecuted 
by the hypocritical and the profane, I will ever 
count this profession my true honour : like Moses, 
I will " esteem the reproach of Christ greater 
riches than the treasures of Egypt," having " re- 
spect to the remuneration." "What if " the Cap- 
tain of my Salvation," himself " made perfect, 
through sufferings," should require me to share 
with him the burden and the ignominy of the cross I 
Was not that his honour and glory ? Did he not, 
" for the joy set before him, endure the cross, de- 
spise the shame?" Is not the way of sorrows the 
way to glory? Away, then, all false shame — all 
"fear of man that bringeth a snare!" From 
amidst a cloud of glory above, around me, I hear 
the voice of the Eternal Father, directing me to 
hear and obey his beloved Sun. Dare I refuse 
compliance I Shall I crouch before " the world's 
loud laugh," ashamed to avow my convictions ; 
" ashamed of Christ and his words?" — No ; " let 
my tongue rather cleave to the roof of my mouth :" 
let my eye be kept intent on the opening clouds of 



32 CHRISTIAN PROFESSION. 

heaven, expecting the appearance of " the Son of 
man coming in the glory of his Father, with the 
holy angels." 

What shall T ever gain, in any instance, by 
"denying the Lord that bought me?"— Gain? 
Alas! I should *' lose my own soul/' and justly de- 
serve " eternal shame and contempt." I will, then, 
by thy grace, O Lord, " deny myself, take up my 
cross, and follow thee !" 

We read that " great multitudes went with 
Jesus :" but so far is he from feeling gratified or 
honoured by the swelling numbers of a promis- 
cuous crowd, that he turns to them and pronounces 
terms of adhesion to himself and qualifications 
for his school, much too severe for the multitude. 
He looks to the quality of his followers, rather 
than to their number. Fatal, indeed, to the Chris- 
tianity of the many who profess his name, are the 
conditions which our Lord has here recorded. 
How hard — how impracticable 1 And yet, false- 
hearted professor, there is no possible compromise. 
Whatever shall interfere with the paramount duty 
which we owe to our teacher and Lord, must be 
utterly renounced, though it be so dear and tender 
a relation as that of father, mother, wife, chil- 
dren, brother, sister. This test of attachment to 
Christ applied to all who bear his name — how 
will the ranks be thinned ; how will the multi- 
tude melt away ! Peradventure only a decima- 
tion ; but if one-fourth of Christendom remain 
after the ordeal, it will be well. O my soul, apply 
the test faithfully to thyself! Whatever others 



DRESS. 33 

do, I will by thy grace, O Lord Jesus, be thy 
disciple on thine own terms, even to the end ! 
Amen. 



TUESDAY. 



DRESS. 



In like manner, also, I will that women adorn themselves 
in modest apparel, with shamefacedness and sobriety ; 
not with broidered hair, or gold, or pearls, or costly 
array ; but (which becometh women professing godliness) 
with good works. — -1 Tim. ii. 9, 10. 



To woman nature hath given a soft and beautiful 
veil, as the ornament of her person, and the em- 
blem also of that modesty and retirement which 
form her highest beauty and greatest attraction. 
And while Christianity raises her to her proper 
rank and privilege, as the friend and companion of 
man, it jealously guards against the abuse of the 
favour which it confers. 

Our divine Law-giver commands, that all his 
female subjects shall, by their dress and personal 
appearance, be distinguished from the vain and 
meretricious costume of the world. The daughter 
of heaven must, at once, be distinguished from the 
woman of pleasure. Yet, alas ! how often are 
they, in appearance and manner, confounded ! If, 
however, they would not displease the Lord, let 
" women, professing godliness," lay aside all ex- 

c3 



34 OATHS. 

travagance and " costly array" in dress ; and em- 
ploy the time and the expense thus prostituted to 
unworthy purposes, in the performance of " good 
works." What a contrast in the characters of 
Jezebel and Dorcas ! 

Let the Christian maiden or mother consider 
that, with the wise and the good, modesty, sim- 
plicity, humility, and benevolence, are the most 
powerful attractions, as they are the most perma- 
nent virtues of woman-kind. 



WEDNESDAY. 



OATHS. 

Ye have heard that it hath been said by them of old time, 
thou shalt not forswear thyself, but shalt perform unto 
the Lord thine oaths : But I say unto you, swear not at 
all; neither by heaven, for it is God's throne; nor by 
the earth, for it is his footstool ; neither by Jerusalem, for 
it is the city of the great King : neither shalt thou swear 
by thy head, because thou canst not make one hair 
white or black. But let your communication be, yea, 
yea; nay, nay: for whatsoever is more than these, 
cometh of evil.— Matt. v. 33 — 37. 

But above all things, my brethren, swear not, neither by 
heaven, neither by the earth, neither by any other oath : 
but let your yea be yea, and your nay, nay ; lest ye fall 
into condemnation.— James v. 12. 



It is but too evident that the style of the world's 
speaking in common conversation is like itself — 



OATHS. 35 

profane. As a Christian, then, may I be marked 
by my style of purity and simplicity. All un- 
meaning expletives or profane asseverations I must 
avoid. These phrases, " upon my honour" — " upon 
my life" — "upon my soul" — "by God" — "by 
Jesus," and such like, are in my Lord's command- 
ment, forbidden, and " they come from the evil 
one." Enable me, daily, O Lord, in my inter- 
course with the world, to " set a watch on the door 
of my lips that I sin not with my tongue :" and 
when I hear any thing profane, may I wisely and 
courageously reprove it, for the honour of thy 
name, whose disciple and follower I am ! Surely 
I have been guilty of " partaking of other men's 
sins," by my frequent connivance at their profane 
conversation ! Might I not have given it more 
frequently a direct reproof? Alas ! this fear of 
man, — this false shame ! When shall I conquer 
them ? When shall I realise the continual pre- 
sence of God in all companies, on all occasions I I 
am ashamed of my weakness, my timidity, my 
unbelief, my sordid self-interest. Oh that, hence- 
forth, I may boldly, and yet with " the meekness of 
wisdom," testify against the profane conversation 
which every where abounds! 

We are, however, to distinguish between pro- 
fane oaths in ordinary conversation, and the " oath 
for confirmation, which is an end of all strife." 
Upon solemn occasions we may say with the apos- 
tle Paul, " God is witness." This is the ultimate 
test of the truth of evidence, and may lawfully be 
used by the most scrupulous Christian. Yet should 
the lawful oath be restricted to solemn and impor- 

c 4 



36 RELIGIOUS DEDICATION OF CHILDREN. 

tant occasions, otherwise its sacred force is di- 
minished, and perjury becomes too common to be 
punished. 

Oh when shall " the mouth of them that speak 
lies be stopped?" When shall "every man speak 
truth with his neighbour V When shall the wit- 
nessing eye of God's omniscience be seen flaming 
brighter than the sun at his meridian, and, through 
a perpetual day, manifesting beyond all doubt, the 
most secret actions of mankind ? 



THURSDAY. 



RELIGIOUS DEDICATION OF CHILDREN. 

Then were there brought unto him little children, that he 
should put his hands on them and pray : and the disciples 
rebuked them. But Jesus said, Suffer little children, and 
forbid them not to come unto me ; for of such is the 
kingdom of heaven. And he laid his hands on them, and 
departed thence.— Matt. xix. 13 — 15. 

When Jesus saw his disciples rebuking those who brought 
the young children, he was much displeased, and said, 
Suffer the little children to come unto me, and forbid 
them not ; for of such is the kingdom of God. Verily 
I say unto you, Whosoever shall not receive the king- 
dom of God as a little child, he shall not enter therein. 
And he took them up in his arms, put his hands upon 
them, and blessed them. — Mark x. 14. 

And they brought unto him also infants, that he should 
touch them : but when his disciples saw it, they rebuked 
them. But Jesus called them unto him, and said, Suffer 



RELIGIOUS DEDICATION OF CHILDREN. 37 

little children to come unto me, and forbid them not: for 
of such is the kins;dom of God.— Luke xviii. 15, 16. 



How lovely does " the good Shepherd" appear 
with the lambs of the flock in his bosom ! And 
where should they be for safety and happiness but 
there ? Let all ministers of Christ learn from 
their Lord aud Master, to show kindness to the 
young, and to act the part of a tender " shepherd 
and bishop of souls." If children be overlooked 
or repulsed, Jesus will be " much displeased." If 
sought out, watched over, and brought to him, he 
will, doubtless, display marks of approbation. 

Let parents here learn to cherish an early and 
tender concern for the salvation of their offspring. 
Let children be dedicated to the Saviour in their 
earliest years ; let them be brought openly to him 
by public ordinances : let them be baptized into 
Christ, that they may learn his doctrine and walk 
in the footsteps of his flock. Let the blessing of 
Christ be sought for our children before every 
earthly advantage. What is beauty? what is for- 
tune? what is learning, without the blessing of the 
Lord, of all ? Let our children be cordially sur- 
rendered to Christ and his service. Let them be 
the Lord's. May he but deign to receive them, 
and be " a Father to them ;" may they but become 
" the sons and the daughters of the Almighty 
Lord ;" then, O Lord, shall the fondest wishes of 
my parental breast be to the utmost gratified. I 
can ask — I can desire no more. Let my son, my 
daughter, be a true Christian ; let me but know 
that the blessing of " the good Shepherd." who 



38 MARRIAGE. 

" gave his life for the sheep," is upon them, then I 
can die in peace and leave them without solicitude 
to the perils of this wilderness ; trusting on their 
behalf to that care and that faithfulness which 
have hitherto guided my steps, and led me into 
" green pastures." 

In the humble, docile spirit of a little child, may 
I wait on thee, O Lord, to learn thy will, and to 
receive thy blessing ! Laying aside all prejudice, 
pride, and self-sufficiency, may I be prepared for 
the kingdom of heaven ! 



FRIDAY. 



MARRIAGE. 

It hath been said, whosoever shall put away his wife , let 
him give her a writing of divorcement: But I say unto 
you, that whosoever shall put away his wife, saving for 
the cause of fornication, causeth her to commit adultery : 
and whosoever shall marry her that is divorced commit- 
teth adultery.— Matt. v. 31, 32. 

The Pharisees came unto him, tempting him, and saying 
unto him, Is it lawful for a man to put away his wife for 
every cause 1 And he answered and said unto them, 
Have ye not read, that he who made them at the begin- 
ning made them male and female, and said, for this cause 
shall a man leave father and mother, and shall cleave 
to his wife; and they twain shall be one flesh .' Where- 
fore they are no more twain, but one flesh. What there- 
fore God hath joined together, let not man put asunder. — 
Matt. xix. 3—6. 

Now concerning the things whereof ye wrote unto me : It is 



MARRIAGE. 39 

good for a man not to touch a woman. Nevertheless, to 
avoid fornication, let every man have his own wife, and 
let every woman have her own hushand. Let the hus- 
band render unto the wife due benevolence : and likewise 
also the wife unto the husband. T he wife hath not 
power of her own body, but the husband: and likewise 
also the husband hath not power of his own body, but 
the wife. Defraud ye not one the other, except it be 
with consent for a time, that ye may give yourselves to 
fasting and prayer ; and come together again, that Satan 
tempt you not for your incontinency. But I speak this 
by permission, and not of commandment. For I would 
that all men were even as I myself: but every man hath 
his proper gift of God, one after this manner, and an- 
other after that. I say therefore to the unmarried and 
widows, it is good for them if they abide even as I. But 
if they cannot contain, let them marry: for it is better to 
marry than to burn. And unto the married I command, 
yet not I, but the Lord, Let not the wife depart from her 
husband: But and if she depart, let her remain unmar- 
ried, or he reconciled to her husband : and let not the 
husband put away his wife. Bat to the rest speak I, 
not the Lord, If any brother have a wife that believeth 
not, and she be pleased to dwell with him, let him not put 
her away. And the woman which hath an husband that 
believeth not, and if he be pleased to dwell with her, let 
her not leave him. For the unbelieving husband is 
sanctified by the wife, and the unbelieving wife is sancti- 
fied by the husband: else were your children unclean; 
but now are they holy. But if the unbelieving depart, 
let him depart. A brother or a sister is not under 
bondage in such cases : but God hath called us to peace. 
For what knowest thou, O wife, whether thou shalt save 
thy husband 1 or how knowest thou, O man, whether 
thou shalt save thy wife ?— 1 Cor. vii. I — 16. 
Now concerning virgins I have no commandment of the 
Lord, yet I give my judgment, as one that hath obtained 
mercy of the Lord to be faithful. I suppose therefore 
that this is good for the present distress ; I say that it is 



40 MARRIAGE. 

good for a man so to be. Art thou bound unto a wife ? 
seek not to be loosed. Art thou loosed from a wife ? 
seek not a wife. But and if thou marry, thou hast not 
sinned ; and if a virgin marry, she hath not sinned. 
Nevertheless such shall have trouble in the flesh : but I 
spare you. But this I say, brethren, the time is short : 
it remaineth, that both they that have wives be as though 
they had none ; and they that weep, as though they 
wept not ; and they that rejoice, as though they rejoiced 
not ; and they that buy, as though they possessed not ; 
and they that use this world as not abusing it : for the 
fashion of this world passeth away. But I would have 
you without carefulness. He that is unmarried careth 
for the things that belong to the Lord, how he may please 
the Lord : but he that is married careth for the things 
that are of the world, how he may please his wife. There 
is difference also between a wife and a virgin. The un- 
married woman careth for the things of the Lord, that 
she may be holy both in body and in spirit ; but she that 
is married careth for the things of the world, how she 
may please her husband. And this I speak for your own 
profit ; not that I may cast a snare upon you, but for 
that which is comely, and that ye may attend upon the Lord 
without distraction. But if any man think that he be- 
have th himself uncomely toward his virgin, if she pass 
the flower of her age, and need so require, let him do 
what he will, he sinneth not : let them marry. Never- 
theless he that standeth stedfast in his heart, having no 
necessity, but hath power over his own will, and hath 
so decreed in his heart that he will keep his virgin, doeth 
well. So then he that giveth her in marriage doeth well ; 
but he that giveth her not in marriage doeth better. The 
wife is bound by the law as long as her husband liveth ; 
but if her husband be dead, she is at liberty to be married 
to whom she will ; only in the Lord. But she is hap- 
pier if she so abide, after my judgment : and I think 
also that I have the Spirit of God.— 1 Cor. rii. 25 — 40. 



MARRIAGE. 41 

Lightly as the marriage state is viewed by the 
multitude, and precarious as it is in many parts of 
the world, how gracious is our God and Saviour 
to legislate for us in respect to so important a re- 
lation of life ! 

By the Christian law, woman is established in 
her proper rank in society; — neither slave nor 
idol; — but " a help-meet" toman: and, although 
in times of persecution and " present distress," 
it may be " good," as saith a holy apostle, to be or 
to continue unmarried, yet the same authority hath 
pronounced a most comprehensive eulogium on this 
state of life, by declaring that " Marriage is ho- 
nourable in all." He who otherwise determines, 
while he contradicts his Maker, lays a snare for 
his brethren. 

But, while liberty and even encouragement to 
enter into this state are afforded, from the jea- 
lousy with which it is guarded by the divine laws 
we may gather its sacredness. This relation is 
holy ; it is religious in its nature and orgin : much 
discretion, therefore, is requisite in entering upon 
it : we are " at liberty to marry whom we will — 
only in the Lord." The disciples of Christ are 
to intermarry only with each other. Those who 
have inadvertently or presumptuously violated this 
law, have found by sad experience, that, in keep- 
ing it, they would have as much consulted their 
own happiness, as the authority of the law-giver. 
However, the marriage-tie once formed may not 
be lightly dissolved: all inconveniences, infirmities, 
differences, are to be patiently borne; and scarcely 
any cause, except a transgression of the vow of 



42 HOSPITALITY. 

mutual fidelity, will justify a separation. The 
apostle does, indeed, suppose some peculiar case 
in which the parties cannot live together, when he 
says : " Let not the wife depart from her hus- 
band," though she be enslaved, maltreated, and 
oppressed; but if this treatment should become 
intolerable, and she should be obliged to depart, 
" let her remain unmarried ;" or rather let her 
seek some means of " reconciliation with her hus- 
band." This exception to the rule requires a 
sound judgment in respect to the particular case 
to which it may be applied, and should not be ad- 
vised or acted upon without an obvious necessity. 

Let us, then, be grateful to our Creator for the 
appointment of this intimate and endearing rela- 
tion ; let us continually seek his grace to enable 
us to fulfil the vow which we may have made to 
the Lord; and let us avoid every temper and every 
temptation, which might tend to dissever the matri- 
monial bond. 



SATURDAY. 



HOSPITALITY. 

Be given to hospitality. — Horn. xii. 12. 

Use hospitality one to another, without grudging. — 1 Pet. 

iv. 9. 
Be not forgetful to entertain strangers ; for therehy some 

have entertained angels unawares.— Heb. xiii. 2. 



How lovely is the true Christian ! Far removed 
from that selfishness, which is the bane and the re- 



HOSPITALITY. 43 

proach of our fallen nature, his profession engages 
him to the performance of every office of kindness 
toward his fellow-man. He is, in truth, " a par- 
taker of the divine nature," which is goodness it- 
self; and he is thereby prompted to " do good to all 
men, as he has opportunity." The precept here 
enjoins the practice of hospitality ; not to friends 
and brethren only, but to strangers. In places 
more remote, this duty is most requisite; and 
though the occasion should frequently return, we 
are not to be " weary in well-doing ;" but still to 
" use hospitality without grudging." The duty is 
plain, and every true disciple of Christ will cheer- 
fully obey, because it is the declared law of his 
Sovereign Lord. But he is not left merely to the 
abstract duty : he shall be amply repaid for all his 
hospitable attentions to the benighted or bewil- 
dered traveller, not only by the pleasure of per- 
forming a Christian duty, but sometimes by the 
unexpected discovery of an angel of God — a spe- 
cial messenger of mercy and comfort — a true and 
faithful friend. , 

How much of the sweetest intercourse of life 
has sprung from the open and frank hospitality 
shown toward a stranger ! And shall this privi- 
lege be shunned and renounced by the Christian — 
by him who sings — 

Jesus sought me when a stranger, 
Wandering from the fold of God ; 
Ke, to rescue me from danger, 
Interposed his precious blood ! 

Shall he " shut up his bowels of compassion," 
when a poor brother, a poor minister of the Gos- 



44 HOSPITALITY. 

pel, it may be, who has no friend, no acquaintance, 
in the place to which he comes, must seek the pur- 
chased, and ofttimes expensive accommodations of 
an inn? Shall such opportunities of exercising a 
delightful duty be evaded from indolence, pride, 
covetousness ; or, if unavoidable, shall our hospi- 
tality be so cold and grudging, that our humble but 
worthy guest is glad to retreat to the inferior com- 
forts of a roof, where he can sojourn, at least, 
without wounded feelings, though he may not 
there find a disinterested friend ? 

One tender tie bound together all the primitive 
Christians as an entire family of brothers and 
friends throughout the world : and if the middle 
ages of a corrupt and spurious Christianity have 
loosened and broken this tie, shall it not, in these 
latter days, be re-united in all its pristine strength 1 
Yes, soon shall the day return, when " the love 
of Christ" — that all constraining, almighty force — 
shall sweep before it the remaining pride and self- 
ishness which have so long separated the Christian 
family ; and they who hope to sit down together 
at " the table of the Lamb" above, shall, with cor- 
dial hospitality, welcome each other to their table 
and their house, or assist them in whatever way 
may be needful for prosecuting their business or 
their journey, hoping to greet each other, ere long, 
in the regions of heavenly rest. 



PREACHING THE GOSPEL. 45 

S UNDAY. 

PREACHING THE GOSPEL. 

— Go preach, saying the kingdom of heaven is at hand. 
. . . . Provide neither gold, nor silver, nor brass 
in your purses : nor scrip for your journey, neither two 
coats, neither shoes, nor yet staves : for the workman is 
worthy of his meat. And into whatsoever city or town 
ye shall enter, inquire who in it is worthy ; and there 
abide till ye go thence. And when ye come into a house, 
salute it : and if the house be worthy, let your peace 
come upon it: but if it be not worthy, let your peace re- 
turn to you. And whosoever shall not receive you, nor 
hear your words, when ye depart out of that house or 
city, shake off the dust of your feet. Verily I say unto 
you, it shall be more tolerable for the land of Sodom 
and Gomorrah in the day of judgment than for that city." 
Behold I send you forth as sheep in the midst of wolves: 
be ye, therefore, wise as serpents, and harmless as doves. 
But beware of men ; for they will deliver you up to the 
councils, they will scourge you in their synagogues ; 
and ye shall be brought before governors and kings for 
my sake. .... But when they deliver you up, 
take no thought how or what ye shall speak : for it shall 
be given you in that same hour what ye shall speak. — 
Matt. x. 7,9—19. See Luke ix. 3—5; x. 3—11. 

When they persecute you in this city, flee ye into another. 
Matt. x. 23. 

Fear them not, therefore : for there is nothing covered, that 
shall not be revealed; and hid that shall not be known. 
What I tell you in darkness, that speak ye in light : and 
what ye hear in the ear, that preach ye upon the house- 
tops. And fear not them who kill the body, but are not 

* This charge to the disciples is recorded also by Mark, 
ch. vi. 7 — 11. 



46 PREACHING THE GOSPEL. 

able to kill the soul : but rather fear him who is able to 
destroy both soul and body in hell. Are not two sparrows 
sold for a farthing? and one of them shall not. fall on the 
ground without your Father : but the very hairs of your 
head are all numbered. Fear ye not, therefore, ye are 
of more value than many sparrows. Whosoever, there- 
fore, shall confess me before men, him will 1 confess 
also before my Father who is in heaven : but whosoever 
shall deny me before men, him will i also deny before my 
Father who is in heaven.— Luke x. 26 — 33. 

Go ye into the highways, and as many as ye shall find, bid 
to the marriage. — Matt. xxii. 9. 

And he said unto them, Go ye into all the world, and preach 
the Gospel to every creature. He that believeth and 
is baptized, shall be saved ; but he that believeth not 
shall be damned. — Mark xvi. 15. 

Then the master of the house said to his servant, Go out 
quickly into the streets and lanes of the city, and bring 
in hither the poor, and the maimed, and the halt, and the 
blind. And the servant said, Lord it is done as thou 
hast commanded, and yet there is room. And the Lord 
said unto the servant, Go out into the highways and 
hedges, and compel them to come in, that my house may 
be filled.— Luke xiv. 21—24. 

According to the grace of God which is given unto me, as 
a wise master-builder, I have laid the foundation, and 
another buildeth thereon. But let every man take heed 
how he buildeth thereupon. For other foundation can 
no man lay, than that is laid, which is Jesus Christ. 
Now if any man build upon this foundation gold, silver, 
precious stones, wood, hay, stubble : every man's work 
shall be made manifest: for the day shall declare it, 
because it shall be revealed by fire ; and the fire shall try 
every man's work, of whatsort it is. — 1 Cor. iii. 10—13. 



To all who are authorised to preach the Gospel, 
directions are here fully given for the perform- 
ance of the duty. No bounds are set to the field 



PREACHING THE GOSPEL. 47 

of labour, except those which circumscribe the 
globe. Hence their commission, " Go into all 
the world, and preach the Gospel." Well know- 
ing 1 how precious a boon he was bestowing on the 
world, Jesus charges the maintenance of his 
preachers on those who receive the spiritual bene- 
fit. The ministers of Christ are to " go" with 
all diligence and activity on this holy service to 
cities, towns, villages, streets, lanes ; yea, to the 
highways and hedges, that no human creature on 
earth may be left unvisited, unsought, unblest 
with the joyful sound of salvation by the cross of 
Christ. Kings, governors, and councils, and the 
highest of men must hear the tidings ; and well for 
them if they " kiss the Son" of God, and count 
themselves " not worthy to loose the thong of his 
sandal." But above all must not the poor among 
men be neglected, the miserable, the ignorant, 
the outcast. These are to be sought out with 
pitiful concern and diligence by the servants of 
Him, " who will have all men to be saved, and to 
come to a knowledge of the truth." 

Yes; the truth must be spoken, proclaimed, 
urged, defended, at all risks. " Great is truth, 
and it shall prevail." Let not " the standard- 
bearer faint" under his burthen ! Let not the 
Christian, much less the Christian minister, " turn 
his back in the day of battle !" He who pro- 
fesses the Gospel, and acts according to it, " must 
suffer persecution," especially the faithful champion 
of the truth, the undaunted, uncompromising mini- 
ster of the word. 

Though sent, therefore, by the loveliest and 



48 PREA.CHING THE GOSPEL. 

best of Beings, " the perfection of beauty" and 
. goodness, on an errand of love and pity and eternal 
salvation, to a world drowned in perdition and 
totally unworthy of rescue or help, these mes- 
sengers of heavenly grace are forewarned of the 
reception and treatment which they must often 
expect at the hands of those whom they are sent 
to save. They are " sent forth as sheep in the midst 
of wolves." What but that Almighty hand which 
once " stopped the mouths of lions," can prevent 
the fatal issue of so extraordinary a commission ? 
What but the universal Providence which guides 
the fluttering new-fledged sparrow to the ground, 
and numbers every particular hair of the head, 
can guide, support, defend, these unarmed heralds 
of peace ? 

But " if God be for us who can be against 
us?" The Master himself is always nigh to his 
servants — ever in the field, though, it may be, 
unseen. The servants have but one thing to do. 
" Go and preach" that which is commanded. As 
subalterns under the Great Captain of Salvation, 
they are not answerable for consequences in obe- 
dience to orders. Jesus their Lord takes them all 
upon himself. If persecuted in one city, far from 
courting or defying persecution, they are ordered 
to flee to another city. They must stoop to con- 
quer. Perseverance, unwearied perseverance, in 
" preaching the word, instant in season, out of 
season," — this is the duty, to " go every where, 
publishing the doctrine." 

Happy is that servant who can return and say, 
l( Lord, it is done as thou hast commanded ;" 



PREACHING THE GOSPEL. 49 

" Happy is he who, with the magnanimous Paul, in 
the face of bonds and imprisonment awaiting him 
in every city," can say, " None of these things 
move me." Honoured servant of the Lord, to 
whom, under God, all this western world is in- 
debted more than can be expressed, we rejoice 
and give thanks for thy fidelity, thy unshaken 
fortitude, thy seraphic zeal ! May others copy 
from thee this reflected image of thy glorious 
Lord ! LTpon the eastern nations may " the Sun 
of Righteousness arise with healing in his wings!" 
The apostle Paul represents the ministry of the 
Gospel as the work of a builder. The foundation 
of our hope is Christ: he alone is "the Rock of 
our salvation." How goodly a superstructure then 
ought to be raised on such a foundation ! The 
splendid vision of the city of God, which John 
beheld in Patmos, its foundation " garnished with 
all manner of precious stones ;" its wall of jasper, 
great and high ; its twelve gates each a single 
pearl, and " the street of pure gold," affords a 
model for this celestial architecture. What con- 
gruity is there between such materials and such 
a building, and poor mean tenements of wood, 
thatched with straw? When the " fervent heat" 
of the last day shall melt the very " elements" of 
nature, and all works, human and divine, shall be 
cast into the great and awful crucible of Him who 
shall sit as a refiner to " try every man's work of 
what sort it is," what will become of " wood, hav s 
stubble," human errors, theories, conjectures, dis- 
putes, prejudices? What if a Christian's life, 
especially a minister's, shall have been em- 
ployed in building these things on the found a- 

D 



50 CENSORIOUSNESS. 

tion, even Christ? Oh! if I be a minister of 
Christ, let me be careful to edify the congrega- 
tion with sound doctrine and heavenly morals ! 
If a private Christian, let me become, by truth, 
holiness, and good works, a portion of those 
ever-during materials which are to compose this 
" habitation of God." And when the awful " fiery 
trial" shall come, as come it will, may my work, as 
well as my " foundation," abide the test ! May I 
suffer no " loss" from having " laboured in vain!" 
Let me see to it, that my time, strength, and abilities 
be all spent in the pursuit of worthy, important, 
and beneficial objects — those which more imme- 
diately advance the glory of Christ and the salva- 
tion of men. 



ONDAY. 



CENSORIOUSNESS. 

Judge not that ye be not judged : for with what judg- 
ment ye judge, ye shall be judged: and with what 
measure ye mete, it shall be measured to you again. 
And why beholdest thou the mote that is in thy brother's 
eye, but considerest not the beam that is in thine own 
eye ? or how wilt thou say to thy brother, Let me pull 
out the mote out of thine eye, and behold a beam is in 
thine own eye? Thou hypocrite, first cast out the beam 
out of thine own eye, and then shalt thou see clearly to 
cast the mote out of thy brother's eye. — Matt. vii. 3 — 5. 
See Luke vi. 37, 41, 42. 

Speak not evil one of another, brethren. He that speaketh 
evil of his brother, and judgeth his brother, speaketh 
evil of the law, and judgeth the law: but if thou judge the 



CENSORIOUSNESS. 51 

law, thou art not a doer of the law, but a judge. There 
is one Lawgiver who is able to save and to destroy : who 
art thou that judgest another ? — James iv. 11, 12. 



How much, alas! are we disposed to commit 
this sin ! Instead of cultivating the " charity 
which covers a multitude of sins," we are too apt 
to magnify small offences in others, and diminish 
greater faults in ourselves. We are required, 
however, to "judge righteous judgment." When 
it is our duty, as sometimes it must be, to form a 
judgment of the conduct and character of another, 
especially of a Christian brother, let it be done 
in the spirit of meekness and candour, and not of 
harsh and unjust censure. Let us judge of others 
as we would wish them to judge of us, in like 
circumstances. Let us not swell the mote into a 
beam. The harsh censor is, by the Great Law- 
giver who searcheth the heart, pronounced " a hy- 
pocrite." He pretends to higher morality than his 
brother ; but, could his pride be brought to view, 
how much more odious would he appear ! How 
tender should we be of the reputation and the 
feelings of others ! — as tender as of our own. 

" Herein," O Lord, may I continually " exer- 
cise myself." I would truly repent of all cen- 
sorious thoughts and expressions. I would watch 
against hasty judgments concerning others, and 
rather examine and judge myself; knowing that 
I am not naturally better than others ; and that, 
if I am actually better, it is " by the grace of God 
that I am what I am." Let me remember, that 

d2 



52 CHRISTIAN RESERVE. 

the Law-giver, whom I am bound to obey, is the 
great Judge of the whole world, and will here- 
after call me to an account for my secret thoughts 
of others, as well as for my words. Oh ! that I 
may stand approved in the sight of that " one 
Law-giver, who is able both to save and to de- 
stroy !" 



TUESDAY. 



CHRISTIAN RESERVE. 

Give not that which is holy unto the dogs, neither cast ye 
your pearls before swine ; lest they trample them under 
their feet, and turn again and rend you. — Matt. vii. 6. 



Alas ! how many of our fellow-men are but too 
fitly characterized by the appellations of " dogs" 
and " swine !" Their violence, churlishness, brutal 
insensibility, profaneness, and sensuality, render 
it impossible to hold any communication with 
them in the ordinary concerns of life, beyond that 
which is absolutely necessary and unavoidable; 
much less in the concerns of religion. To attempt 
such an intercourse is only to expose ourselves 
and our religion to contempt and injury. For 
such characters we can only pray, that God 
would, in his mercy, soften and cleanse their 
hearts ; and add to our prayers the sermon of 
a holy and pious example in our own lives. 

Our religious converse we must reserve for 



PREPARATION FOR ANOTHER WORLD. 53 

those who will receive it gratefully ; or, at least, 
without opposition aud scorn. "We must select 
our associates, and skilfully adapt our discourse 
to characters and circumstances, that we may be 
"wise to win souls;" and, by obtaining a candid 
and respectful hearing-, promote the honour and 
glory of our Lord, in accessions to the number of 
his disciples. 



WEDNESDAY. 



PREPARATION FOR ANOTHER WORLD. 

Watch ; for ye know not what hour your Lord doth come. 
Matt. xxiv. 42. 

Be ye ready ; for in such an hour as ye think not, the Son 
of Man cometh. — Matt. xxiv. 44. 

Watch ; for ye know neither the day nor the hour wherein 
the Son of Man cometh. — Matt. xxv. 13. 

Take ye heed, watch and pray, for ye know not when the 
time is. For the Son of Man is as a man taking a far 
journey, who left h'.s house and gave authority to his 
servants, and to every man his work, and commanded 
+*ie porter to watch. Watch ye, therefore, for ye know 
not when the master of the house cometh, at even, or 
at midnight, or at the cock-crowing, or in the morning : 
lest comiug suddenly he find you sleeping. And what 
I say unto you, I say unto all — Watch. — Mark xiii. 
33—37. 

Let your loins be girded about and your lights burning, 
and ye yourselves like unto men that wait for their lord, 
when he will return from the wedding ; that when he 
cometh and knocketh, they may open unto him imme- 
diately. Blessed are those servants whom the lord 



54 PREPARATION FOR 

when he cometh shall find watching : verily, I say unto 
you, that he shall gird himself, and make them to sit 
down to meat, and will come forth and serve them. And 
if he shall come in the second watch, or come in the 
third watch, and find them so, blessed are those servants. 
And this know, that if the good man of the house had 
known what hour the thief would come, he would have 
watched, and not have suffered his house to be broken 
through. Be ye, therefore, ready also ; for the Son of 
Man cometh at an hour when ye think not.— Luke xii. 
35—40. 

And take heed to yourselves, lest at any time your hearts 
be overcharged with surfeiting, and drunkenness, and 
cares of this life, and so that day come upon you un- 
awares. For as a snare shall it come on all them that 
dwell on the face of the whole earth. Watch ye, there- 
fore, and pray always, that ye may be accounted worthy 
to escape all these things that shall come to pass, and to 
stand before the Son of Man. — Luke xxi. 34 — 36. 

Ye are all the children of light, and the children of the 
day : we are not of the night, nor of darkness. There- 
fore let us not sleep, as do others ; but let us watch and 
be sober. For they that sleeep, sleep in the night; and 
they that be drunken, are drunken in the night. But let 
us who are of the day, be sober, putting on the breast- 
plate of faith and love ; and for an helmet, the hope of 
salvation. — 1 Thess. v. 5 — 8. 



As the diurnal revolution of this our globe, 
causes one-half of mankind to be asleep, while 
the other half is awake ; so is it in respect to the 
world of minds. The multitude are, indeed 
asleep, — fatally asleep ; and many are awakened 
only by the scorching flame of hell, or the doleful 
cry of misery to which they themselves are hasten- 
ing. But true Christians are denominated, " chil- 



ANOTHER WORLD. 55 

dren of light" — " children of the day." It becomes 
us, therefore, not to sleep as others do. To fulfil 
this duty, we must avoid all the causes of spiri- 
tual sloth and lethargy ; for, as the bodily frame 
becomes heavy, and unfit for duty, when " over- 
charged with surfeiting and drunkenness," so the 
mind is unfitted for spiritual duties and enjoy- 
ments, not only by those very causes, but by " the 
cares of this life ;" by " the love of the world," 
by the desire of worldly wealth, honour, and power. 
These, alas ! are the impediments to our spiritual 
prosperity : — these the snares, which destroy souls ! 
As a faithful friend, Christ warns us of our danger. 
" What I say unto you, I say unto all— Watch !" 
Such emphasis would not have been laid on this 
word, had he not known our liability to remissness 
in the duty. Let me, then, as a Christian, never 
lose the sound of my Lord's words! I am his 
servant, engaged to do his will, while here ; and 
he is absent, having left me in charge to keep 
wakeful, and ever expecting his return. The year, 
the day, the hour of his coming are all uncertain. 
That is not for me to know. " The times and the 
seasons the Father hath reserved in his own power." 
My great duty is to be always on the watch, 
preparing for my Lord's coming, whether in the 
day or in the night — whether with notice, or 
suddenly. How awful not to be ready to die, 
when the hour shall arrive ! To be in hurry and 
confusion of mind, when all should be calm, 
solemn, and composed! Is there any thing in my 
temporal concerns, that might now be adjusted, 
and which, if delayed to the hour of death, 



58 PREPARATION FOR ANOTHER WORLD. 

would occasion care, at least, if not distraction, 
and disturb my spiritual and eternal affairs ; — 
let it be done, this day ; "let not the sun go down" 
on my sinful delay ! 

Is any lust allowed — any worldly conformity, 
or indulgence contrary to my Christian character, 
and opposed to the will of the Lord ; — I tear it 
from my heart ! Henceforth, by thy grace, O 
Lord, I will count thy approbation more to me 
than friends, or wealth, or life ! Oh ! the blessed- 
ness of that servant, whose thoughts are all ab- 
sorbed in his master's interest and honour ; who 
thinks all time lost that is not spent in his ser- 
vice ; who mourns his master's absence, and re- 
joices at the sound of his steps, as he returns 
home ! Among men such a servant would always 
find favour ; but with Christ he shall find " honour, 
glory, and immortality." He that watcheth for 
Christ's coming shall enjoy the extraordinary 
honour and happiness of being served by Christ 
in glory. Who would give up the hope of sitting 
down to table in heaven, and banquetting with 
God, and being served by the Son of God him- 
self, for any earthly distinction or enjoyment? 
None but the " man of the world, who has his por- 
tion in this life." 

" What sinners value, I resign, 

Lord, 'tis enough that thou art mine ; 
I shall behold thy blissful face, 

And stand complete in righteousness/' 



RICHES. O? 

THURSDAY. 

RICHES. 

Lay not up for yourselves treasures upon earth, where 
moth and rust doth corrupt, and where thieves break 
through and steal : hut lay up for yourselves treasures 
in heaven, where neither moth nor rust doth corrupt, 
and where thieves do not break through nor steal : for 
where your treasure is there will your heart be also. — 
Matt. vi. 19—21. 



This precept is evidently levelled against the 
practice of hoarding wealth. Our Lord forbids us 
to accumulate riches. We may " provide for our 
own house ;" for he who, through a mistaken no- 
tion of the Christian religion, neglects this duty, 
" hath denied the faith, and is worse than an 
unbeliever." 

But, while few are so perverted in judgment, as 
to neglect or abandon their families, from a re- 
ligious motive, many, under the pretext of ful- 
filling the manifest duty of " providing for their 
own," are, at the same time, gratifying a covetous, 
ambitious, worldly spirit. They love money ; they 
love power ; they love earthly honours ; and hence 
they endeavour to accumulate wealth, perceiving 
that the rich man, while living, is worshipped as a 
divinity, by the mercenary crowd, and that, at 
death, he is deified as a hero who hath accom- 
plished the noble deed of gathering together a 
heap of gold. The world applauds that achieve- 

d3 



58 EQUITY; 

ment, which every one would also perform were the 
opportunity placed within his reach. 

But, however the accumulation of wealth may be 
the world's idol, to me, as a Christian, " an heir 
of God, a joint-heir with Jesus Christ," this pur- 
suit is unlawful. It is unworthy of my " high 
vocation:" it is contrary to my vow of self-denial 
and obedience to the law. 

O Lord, I beseech thee to " guide me in judg- 
ment and teach me thy law," so that while I am 
doing thy will, in " providing for my own," I may 
not be guilty of cherishing the worldly desire of 
" accumulating wealth." Rather let me employ 
my best faculties in acquiring a greater store of 
heavenly wisdom, and a holy preparation for leaving 
the precarious and unsatisfactory possessions of 
earth, to enter into the felicity of " the inheri- 
tance which is incorruptible, undetiled, and which 
fadeth not away." There let my heart be ! 



FRIDAY. 



EQUITY. 

All things whatsoever ye would that men should do to you, 
do ye even so to them : for this is the law and the pro- 
phets. — Matt. vii. 12. 

The same. — Luke vi. 31 



This precept, so " holy, just, and good," is, indeed, 
too often, " near in our mouth, and far from our 



EQUITY. 59 

reins." It is universally extolled as " the golden 
rule," but much more praised than practised. Oh ! 
how many mistakes, prejudices, quarrels, law-suits, 
would be avoided by the application of this com- 
prehensive test ! How forgetful, how reluctant 
are we to enter into the feelings and circumstances 
of our neighbour ! And yet what a charm — what 
a power is there in this law ! If ~the judgment is 
clouded by self-interest, and we are persisting in 
unfounded claims, how potent is the touch of this 
Christian law on the conscience ! Then, but not 
till that moment, can we discern the truth of an 
assertion, the equity and fairness of a claim. Let 
us not, therefore, " look every man on his own 
things" exclusively, but let us acquire the habit of 
looking equally at " the things of others." This 
will form the upright and honourable character, 
" lovely and of good report :" this will promote our 
own happiness, the welfare of others, and the 
honour of our good and gracious Lord, who would 
have us to " love one another," and " be at 
peace." 

O Lord, my Saviour, who hast laid on me this 
duty, and hast given me this divine rule, pardon 
my past transgressions of it ; and ever enable me, 
in every station and circumstance of life, to cherish 
those equitable regards for others which I should 
wish them, and which they are also bound to 
cherish toward me ! 



D4 



60 THE LORD'S SUPPER. 

SATURDAY. 

THE LORD'S SUPPER. 

As they were eating, Jesus took bread, and blessed it, and 
gave it to the disciples, and said, Take, eat : this is my 
body. And he took the cup, and gave thanks, and gave 
it to them, saying, Drink ye all of it ; for this is my 
blood of the new testament, which is shed for many for 
the remission of sins.— Matt. xxvi. 26 — 28. 

The same precept.— Mark xiv. 22, 23. 

And he took bread, and gave thanks, and brake it, and 
gave unto them, saying, This is my body, which is given 
for you : this do in remembrance of me. Likewise also 
the cup after supper, saying, This cup is the new tes- 
tament in my blood, which is shed for you. — Luke xxii. 
19, 20. 

Now in this that I declare unto you I praise you not, that 
ye come together not for the better, but for the worse. 
For first of all, when ye come together in the church, I 
hear that there be divisions among you ; and I partly 
believe it. For there must be also heresies among you, 
that they which are approved may be made manifest 
among you. When ye come together therefore into one 
place, this is not to eat the Lord's supper. For in eating 
every one taketh before other his own supper : and one 
is hungry, and another is drunken. What ! have ye not 
houses to eat and to drink in? or despise ye the church 
of God, and shame them that have not ? What shall I 
say to you ? shall I praise you in this ? I praise you not. 
For I have received of the Lord that which also I de- 
livered unto you, That the Lord Jesus, the same night 
in which he was betrayed, took bread : and when he had 
given thanks, he brake it, and said, Take, eat ; this is my 
body, which is broken for you : this do in remembrance 
of me. After the same manner also he took the cup, 



PERPETUITY OF THE ORDINANCE. 61 

when lie had supped, saying, This cup is the new testa- 
ment in my hlood : this do ye, as oft as ye drink it, in 
remembrance of me. For as often as ye eat this bread, 
and drink this cup, ye do shew the Lord's death till he 
come. Wherefore, whosoever shall eat this bread, and 
drink this cup of the Lord unworthily, shall be guilty 
of the body and blood of the Lord. But let a man 
examine himself, and so let him eat of that bread, and 
drink of that cup. For he that eateth and drinketh un- 
worthily, eateth and drinketh damnation to himself, not 
discerning the Lord's body. For this cause many are 
weak and sickly among you, and many sleep. For if we 
would judge ourselves, Ave should not be judged. But 
when we are judged, we are chastened of the Lord, that 
we should not be condemned with the world. Where- 
fore, my brethren, when ye come together to eat, tarry 
one for another. And if any man hunger, let him eat at 
home; that ye come nottogether unto condemnation. And 
the rest will I set in order when I come. — 1 Cor. xi. 
17—34. 



No. I. 

THE PERPETUITY OF THE ORDINANCE. 

The most striking feature in the external form of 
Christianity, as delineated in the Scripture, is its 
simplicity. Our Lord Jesus Christ never intended 
to establish a system of religion complicated, bur- 
densome, painful, and expensive. Two mystical 
rites, and no more, has he commanded us to 
observe ; and our obedience may be rendered at 
the expense of only a little water, a little bread, 
and a little wine. Admirable simplicity, well 
suited to a pure, spiritual, universal religion ! 
To such extremes, however, do men go, that the 



62 PERPETUITY OF THE ORDINANCE. 

superstitious, on the one hand, have so altered and 
multiplied ordinances and ceremonies, that their 
Christianity bears no resemblance to " the sim- 
plicity of Christ," and appears rather in the dress 
and fashion of" the mother of harlots," than of the 
pure and holy bride of the Saviour. On the other 
hand, the enthusiasts and speculatists have pre- 
sumed to reject even the simplicity of our gospel 
rites, and have stripped Christianity entirely bare: 
no baptism, no holy supper, no sacred songs of 
praise, no holy Scriptures in their worship: all is 
hard intellect, self-sufficient reason, or wild ima- 
gination and misguided feeling. Some make too 
much of ordinances ; others make too little of 
them. It is desirable, therefore, to possess a just 
idea of their intention and use. But we must 
previously be established in the belief of their 
perpetuity. To an unprejudiced mind, nothing 
appears more plain. It is matter of fact, that the 
Lord's Supper has been generally observed by 
Christians from the night of its institution to the 
present hour. This evidence, connected with the 
apostle's declaration, that the ordinance is de- 
signed to " show forth the Lord's death till he 
come," is surely sufficient to satisfy the humble 
Christian that the obligation to obey the precept, 
" I>o this in remembrance of me," is perpetual. 
Strange that every heart does not eagerly embrace 
the duty as a privilege and a great felicity ! Some, 
however, would deprive us of this consolation, by 
the argument, that the ordinance could never be 
designed for perpetual observance, because nature 
and climate present obstacles to its universality. 



FORM, &c. OF THE LORD'S SUPPER. 63 

How shallow, how insidious ! What though some 
parts of the earth do not naturally afford wheaten 
bread and the juice of the grape, shall those parts 
be denied the benefits of the ordinance which cfo 
produce them ? But who shall presume to limit 
the materials to one particular kind of bread or 
wine ? No such limitation appears in the com- 
mandment ; and as every clime has its bread, and 
some vegetable capable of being converted into 
wine, the objection is obviated by the circum- 
stances of the case ; and the commandment may 
be as truly kept in the spirit thereof, at least, in 
Lapland and the Tropics as in these temperate 
climes. But if particular kinds of bread and wine 
were, indeed, required by the commandment, 
would it not be the part of Christian charity to 
send to our brethren of the frigid and torrid zones 
that small portion of our own produce which the 
ordinance might require ? Where then is the valid 
objection to the perpetual observance of the Lord's 
supper by all Christians? Let us rejoice in our 
Lord's condescension to our weakness, and thank- 
fully accept this pledge of his kindness. 
" Well lie remembers Calvary 
Nor let his saints forget !" 



SUNDAY. 



No. II. 



THE FORM AND DESIGN OF THE LORD'S 
SUPPER. 

As the holy supper was evidently designed to be 
a means of uniting Christians more intimately in 



64 FORM AND DESIGN OF 

that love to one another, which is so strenuously 
enforced by our Lord, as " a new commandment," 
it seems peculiarly unhappy that they should have 
so much departed from the record on this point, 
as to have allowed room for such extensive schisms 
in the visible communion of saints. Surely the 
ordinance is to be observed, if possible, as it was 
instituted, otherwise it will be exposed to a thou- 
sand innovations and corruptions. But, if we look 
to the institution of it by our Lord, or to the 
reiteration of it by the apostle, when correcting 
an abuse of the ordinance, there seems to be no 
difficulty as to its form, or as to its design. The 
Corinthians had so much departed from both as to 
convert it into a meal. Every one brought his 
own portion, of which he himself partook heartily, 
while his poorer brother might sit at table merely 
to look on. Such was neither the form nor the 
design of the Lord's Supper. It is clear, that the 
elements were a small portion of bread, and the 
same of wine, taken from the paschal supper; 
that each was blessed separately, hallowed by 
thanksgiving and prayer; and that all the dis- 
ciples partook of the elements placed first by 
Jesus in the hands of one, and distributed, as they 
reclined at table, to each other in succession. 
Here was no altar, no sacrifice, no worship more 
than the pious always perform at table. The dis- 
ciples were to break bread with each other, 
and to hand to each other a cup of wine, as a 
memorial of the Lord's death. The elements 
" show forth" the manner of his death in a lively 
and affecting way, by breaking the bread and 
pouring out the wine ; so that in partaking of the 



THE LORD'S SUPPER. 65 

ordinance, we are led to " discern the Lord's 
body" as it was extended on the cross, wounded, 
bruised, lacerated, pierced. All the tragic story 
is depicted in lively colours. Repentance brings 
us, weeping over our sins, to blood-stained Calvary ; 
faith lifts up her clear bright eye, and penetrating 
the very heavens, sees the crucified Nazarene, 
" on the right hand of power," " as a lamb that 
had been slain," yet surpassing all saints and 
angels in glory, " a priest on his throne," and 
" able to save to the uttermost them that come 
unto God by him, seeing that he ever liveth to 
make intercession for them." 

All around the holy table thinking and feeling 
alike, the ordinance becomes " the communion of 
saints," and is eminently calculated to knit the 
hearts of the communicants to each other. 

As the Holy Scriptures are a sacred and valuable 
deposit from God to his church, to be guarded 
by them from all corruption, so also are the or- 
dinances from all innovation. Let us, therefore, 
according to the apostolic injunction, " keep the 
ordinances as they have been delivered to us," 
that in their scriptural simplicity we may discern 
the great and solemn truths which they are designed 
to commemorate and distinguish as more essen- 
tially necessary to our salvation. How then can 
we hold communion with those who observe not 
the primitive order, who have added to and altered 
the ordinance of the supper? Shall we endure 
the privation of " the cup of blessing," which is 
" the communion of the blood of Christ ?" Can we 
forget our duty to Christ, to the church, to our 



DO DISPOSITIONS SUITABLE TO THE 

children, to the world, to ourselves ; to sanction 
for a moment so glaring an outrage on the autho- 
rity of our blessed Lord and the privileges of the 
faithful ? Surely they are the real schismatics 
who divide the body of Christ, and dispart the 
members thereof, by innovations and corruptions 
which destroy the primitive scriptural truth and 
order of the Gospel. Alas ! " there must be 
heresies, that those who are approved may be made 
manifest!" May I be found a faithful guardian 
of the holy religion of Christ, that I may at last 
hear him say, " Well done, good and faithful 
servant, thou hast been faithful in a few things, 
be thou ruler over many things : enter thou into 
the joy of thy Lord !" 



MONDAY. 



No. III. 

DISPOSITIONS OF MIND SUITABLE TO THE 
OBSERVANCE OF THE LORD'S SUPPER. 

How terrible are the denunciations against eating 
and drinking the Lord's Supper " unworthily !" 
Having ascertained the end for which it was 
instituted, it is essential to our edification, and 
to the acceptance of our service with God, that 
" we keep the feast" with suitable dispositions of 
mind. That which is most obvious, from the com- 
mands of our Lord is, 



OBSERVANCE OF THE LORD'S SUPPER. 67 

1. To do it in remembrance of him. 

When we think of coming to the table of the 
Lord, it should be to remember that he who " was 
in the form of God, and thought it not robbery 
to be equal with God, yet took upon him the 
form of a servant, and was made in the likeness 
of men." Condescension and pity, exceeding our 
highest praise ! We should remember that this 
humiliation was on our account, that, in our na- 
ture, he might become obedient unto the law of 
God, and thereby bring in a perfect and " ever- 
lasting righteousness:" and while looking on the 
broken bread, the emblem of his crucified body, 
and remembering thereby the spotless obedience 
of the Saviour's life, meritorious and availing with 
the Father on our behalf, as " our righteousness ;" 
we should consider that " he hath set us therein an 
ensample that we should walk in his steps." We 
should become more engaged to study the life of 
Christ, that, beholding him, we might become like 
him. 

But when we turn our eyes to the cup, surely 
the sight must affect the heart ! We see as it 
were the blood of the Lord. Memory rapidly 
glances over every sorrowful passage of the touch- 
ing story, Gethsemane, (the garden of the oil- 
press,) with the prostrate Saviour, in agony of 
mind, under the accumulating burden of human 
guilt, pressing down and bruising his body, so that 
great drops of bloody sweat fall from it to the ground: 
then the treacherous kiss of Judas ; the desertion 
of the disciples; the profane denial of Peter; 



b« DISPOSITIONS SUITABLE TO THE 

the insults, the injustice, and the cruelties of his 
enemies; the cry of " Crucify him ! crucify him!" 
from the fickle, ungrateful, infuriated multitude ; 
the heavy cross borne by the meek sufferer ; the 
companionship of two robbers : then the rugged 
nails piercing his hands and his feet ; the dreadful 
strain of the elevated cross ; the exhaustion, the 
thirst, the inhuman mockery of the gall ; the 
taunts and revilings of the priests and scribes : 
but, more than all, the piteous wailing of the 
Saviour, " My God, my God, why hast thou for- 
saken me?" And finally, the loud cry of anguish 
and victory, which completed the measure of 
suffering, and achieved our salvation ! Such is 
the cup on which we look — which we taste ; it is 
" the communion of the blood of Christ," and is 
a remembrancer of his sufferings for us. May we 
so partake of the sacred symbols as to remember 
our-crucified Lord and Saviour with most fervent 
and grateful love ! 

2. Self-examination should precede, attend, and 
follow the participation of the Lord's Supper: for 
saith the apostle, " Let a man examine himself, 
and thus let him eat of the bread, and drink of 
the cup/' We are, therefore, to ascertain whe- 
ther we understand the design of the ordinance — 
to honour Christ, and increase our love to him and 
his cause : we are to examine the motives which 
induce us to partake, and to guard against self- 
righteousness and pride ; and especially should we 
look to see that no one sin be cherished in the 
heart. 



OBSERVANCE OF THE LORD'S SUPPER. 69 

3. Humility becomes every communicant of the 
holy supper : for, considering- our great unwor- 
thiness, helplessness, and misery, and also the 
love of God so commended to us, by the death 
of his innocent and well-beloved Son, for us his 
enemies, we should seat ourselves at this table of 
the Lord, with lowly thoughts of ourselves, and 
with most grateful acknowledgments to our bene- 
factor and Saviour. Serious and humble let us 
ever be in the observance of this sacred rite; 
and, meditating on the sovereign mercy of God, 
let us sing, 

" Why was I made to hear thy voice, 
And enter while there's room, 
When thousands make a wretched choice, 
And rather starve than come I" 

4. Benevolent dispositions are most suitable to 
this holy rite. Here we behold a provision for 
our spiritual necessities to our hearts' content. 
Nothing is wanting to make this the sum and 
centre of all our bliss. It is a sacred banquet, 
which affords the pledge and foretaste of celestial 
joy. We need not envy the classic poet's nodes 
coznaque deorum: his attio wit and Falernian 
wine soon lost their flavour and their charm. But 
our sacred feast is indeed worthy of the poet's 
lyre ; for, 

" Pleasure springs fresh for ever thence, 
Unspeakable — unknown I" 

With what kindly and tender feelings, then, 



70 DISPOSITIONS, &c. 

should we regard all our fellow-guests ! Is there 
a " poor saint" in our communion — a fellow-heir 
of salvation at the same table 1 let us not fail 
to inquire how we may be serviceable to him in 
alleviating any sorrow, in supplying any want. 
Let us look around and consider to whom a per- 
sonal visit may be cheering and consolatory ; and 
let us be as liberal as possible in our contributions 
to the sacramental fund, which is to be distri- 
buted among the poor of the flock by the faithful 
hands of the ministers of Christ. " With such 
sacrifices God is well pleased." 

5. Let us keep this feast with unanimity. 
Overlooking all minute and unimportant diffe- 
rences, let us avail ourselves of every opportunity 
of holding communion with our fellow Christians 
throughout the world. " Christ is not divided," 
though Christians live too much apart from each 
other. There is " one Lord, one faith, one 
baptism, "■ — " one body." This invisible and ca- 
tholic " unity of the Spirit," we may and should 
cherish in our bosoms, when uniting with our 
Christian brethren at the supper of the Lord. 
Thus shall we enjoy " fellowship one with ano- 
ther," all confessing and exhibiting this glorious 
truth, that " the blood of Jesus Christ, the Son 
of God, cleanseth us from all sin." 



OBLIGATION OF CHRISTIANS, &C. 71 

TUESDAY. 

No. IV. 

THE OBLIGATION OF TRUE CHRISTIANS TO 
PARTAKE OF THE LORD'S SUPPER. 

How few of those who bear the Christian name 
do observe this holy rite ! And yet how many 
observe it who do not " worthily" partake of it ! 
Some called Christians despise or neglect the 
ordinance : others abuse it ; and too many are 
prevented from the observance by fear, misap- 
prehension, or diffidence. 

The apostle Paul, however, enjoins Christians 
to decide upon the point as a practical duty, 
by saying, " Let a man examine himself, and 
thus let him eat of the bread and drink of the 
cup." We are not to suppose it optional whether 
we communicate or not. " Do this," commands 
our Lord. He who disobeys must answer for it 
at his peril. The duty is binding on all Christians 
" until the Lord come." 

While, therefore, we must say to some, Retire 
from this table to your own closet, and never 
appear at it again, until you come with better 
motives : to others we must say, Come forward ! 
Appear on " the Lord's side." " You know the 
grace of our Lord Jesus Christ ;" you confide 
in his atoning blood ; you live in daily communion 
with him by prayer; you "love the brethren;" 
you long to have fellowship with the church : 



72 OBLIGATION OF CHRISTIANS, &c. 

Why then hesitate or delay ? Do you reply, I 
am too young ? We answer, Not if the love of 
Christ is in your heart. In his fold there are 
lambs, which he is well-pleased, as " the good 
shepherd," to " take to his bosom." Do you 
object, that you are too old? Lament that you 
have dishonoured the ordinance so long, and re- 
solve, that the remaining days of life shall be 
devoted to the Lord Jesus. Your comfort, aged 
Christian, and your Saviour's glory are both in- 
volved in your obedience. 

Do you feel your unworthiness 7 . This is no 
reason for delay. Jesus came, " not to call the 
righteous to repentance, but sinners." No one 
can render himself worthy of any divine privilege. 
You must receive this favour of admission to the 
Lord's table under a deep sense of your unwor- 
thiness. If, therefore, this be your sentiment, 
your objection is your best qualification. 

Are you afraid of self-deception ? The remedy 
is self-examination. 

Do you wait till you feel more settled in your 
religious character ? This step will impart a 
character, and be the means of keeping you stead- 
fast. 

Are you desirous of waiting till some relative 
or friend shall decide upon entering into this 
holy fellowship, that you may sit down together 
at the table of the Lord ? Beware lest this delay 
prove a i( snare of the devil." If your friend 
be long in deciding, set him the example. 

Do you imagine this ordinance may be slighted, 
because it is not essential to salvation ? Recollect 



SELF-DENIAL. 7^ 

that it is commanded, and " whosoever shall break 
one of the least commandments, he shall be called 
the least in the kingdom of heaven:" i.e. he that 
despiseth shall be despised. 

Are you apprehensive that you shall not be 
able to fulfil the vow of fidelity to Christ, included 
in the Lord's Supper ? Consider the promise : 
" My grace is sufficient for thee." 

Do you tremble to encounter the reproach and 
scorn of the worldly and profane? Remember 
the awful words of the Lord : " If any man be 
ashamed of me and my words, of him shall the 
Son of Man be ashamed, when be cometh in his 
own glory, and in the glory of the Father, and 
of the holy angels." " If ye be reproached for 
the name of Christ, happy are ye, for the Spirit 
of glory and of God resteth on you." 

Upon the whole, there is, in truth, no valid 
objection that a true disciple of Christ can raise 
against uniting himself to the fellowship of the 
saints, and with them partaking of the supper 
of the Lord. 



WEDNESDAY. 



SELF-DENIAL. 

Enter ye in at the strait gate : for wide is the gate and 
hroad is the way, that leadeth to destruction, and many 
there he who go in thereat : because strait is the gate 
and narrow is the way, which leadeth unto life, and few 
there he that find it.—" Matt. vii. 13, 14. 

E 



74 



SELF-DENIAL. 



Then said Jesus unto his disciples, If any man will come 
after me, let him deny himself, and take up his cross a 
follow me. — Matt. xvi. 24. See Luke ix. 23. 

If thy hand or thy foot offend thee, cut them off, and cast 
them from thee : it is hetter for thee to enter into life 
halt or maimed, rather than having two hands, or two 
feet, to be cast into everlasting fire. And if thine eye 
offend thee, pluck it out and cast it from thee : it is 
better for thee to enter into life with one eye, rather than 
having two eyes to be cast into hell-fire. — Matt, xviii. 
8,9. 

This precept recorded also by Mark, ix. 43—48. 



Self-denial is the opposite of self-will; and 
self-will is the origin of all sin. . How extensive 
then must be the duty here enjoined ! The philo- 
sopher said, " Know thyself :" Christ said, " Deny 
thyself." The life of a Christian is the highest 
philosophy, and far exceeds mere worldly virtue. 
The man of the world allows self-indulgence : 
the Christian practises self-denial. The Christian 
course commences by entering a " strait gate," 
and it is continued along a " narrow" and difficult 
way. The morality of the Christian is strict in 
principle and circumspect in practice. It makes 
no allowance for " youthful lusts," nor does it 
yield to the sinful " desires of the flesh and of the 
mind." The course of the world commences by 
" a wide gate" of lax morality, and continues by 
a " broad road" of popular follies, and authorised 
iniquities. This is the way of the multitude. 
On every forehead is written self-will — self-in- 
dulgence. In full cry they are rushing down the 
steep in pursuit of wealth, honour, power, lux- 






SELF-DENIAL. /O 

ury ; and who can persuade the crowd to self- 
denial ? They will load the Christian with a 
cross ; but " they themselves will not touch it 
with one of their fingers." 

Well, brethren in Christ, let us not envy the 
world, much less follow it. If we dare not — 
would not taste of " the pleasures of sin ;" if we 
are called to " deny worldly lusts, and to live 
soberly, righteously, and godly in the present 
world ;" if this become " a cross" to us by the 
scorn and cruelty of the world, let us embrace 
it, and become sincere and devoted followers of 
him who, for us, " endured the cross, and de- 
spised the shame." What is our cross to the 
Saviour's ! And yet, though ours is much lighter, 
we may possess his strength to bear it. Let us 
press onward, then, in " the narrow path" of 
conscience and duty, " walking as Christ also 
walked." If our temptations and besetting sins 
are such as to require the sacrifice of a " right 
eye," let us pluck it out ;" of a " right hand or 
foot," let us resolutely " cut them off, and cast 
them from us." By no means tamper with prin- 
ciple, conscience, duty. Jesus who commands, 
himself obeyed. Every step of this narrow way 
may be traced by his blood. " Ye see your 
calling, brethren." Your leader, your Redeemer 
hath gone before you, to " set you in the way 
of his steps." " Let no man's heart fail him," by 
reason of the difficulties of this course of life. 
" He that endureth unto the end, the same shall 
be saved." Ever keep in mind, that this, and 
this only, " is the way that leadeth unto life." 

e2 



76 TRIBUTE-MONEY. 

Shall I then, O my soul ! ever look back with re- 
gret on the broad road, and the profane multitude 
which I have forsaken ? Alas ! such is my weak- 
ness, such my folly, that unless thou, O Lord, 
shalt hold meup continually , my " faith will fail." 
I shall yield to the world, to the flesh, and to the 
devil ; I shall be " as the dog returning to his 
vomit again, and as the sow that was washed 
to her wallowing in the mire." " Teach me, O 
Lord, the way of thy statutes, and I shall keep 
it unto the end." 



THURSDAY. 



TRIBUTE-MONEY. 

And when they were come to Capernaum, they that re- 
ceived tribute-money came to Peter, and said, Doth not 
your master pay tribute I He saith, Yes. And when 
he was come into the house, Jesus prevented him, saying, 
What thinkest thou, Simon, of whom do the kings of the 
earth take custom or tribute, of their own children, or of 
strangers I Peter saith unto him, Of strangers. Jesus 
saith unto him, Then are the children free : notwith- 
standing lest we should offend them, go thou to the sea, 
and cast a hook, and take up the fish that first cometh up ; 
and when thou hast opened his mouth, thou shalt find 
a piece of money : that take, and give unto them for me 
and thee.— Matt. xvii. 24 — 27. 

Render unto Caesar the things which are Caesar's, and unto 
God the things that are God's. — Matt. xxii. 21. 

The same precept, Mark xii. 17. 

The same precept, Luke xx. 25. 



TRIBUTE-MONEY. /' 

Then came also publicans to be baptized, and said unto 
him, (John), Master, what shall we do '? And he said 
uuto them, Exact no more than that whicb is appointed 
you.— Luke iii. 12, 13. 

Render to all their dues : tribute to whom tribute is due ; 
custom to whom custom. — Rom. xii. 7. 



Jesus, knowing that his office as a king would 
be liable to misapprehension by the weak, and 
to perversion by the designing - , distinctly enjoins 
obedience to the civil magistrate, in all lawful 
things. This limitation is implied in the precept, 
" Render unto Caesar the things which are 
Cajsar's ;" for the things which are not Ceesar's 
we may not render unto him. Should the civil 
magistrate interfere with the conscience, and re- 
quire us to render to him that sacred throne of 
the soul, we must remember the precept which 
requires us to " render unto God the things that 
are God's ;" and, with all due respect, we must 
withstand, even unto death, like the martyrs, 
sueh a usurpation of the authority of God. To 
this end a Christian ought to study the will of 
God so closely, that he might be qualified to 
determine, as to himself at least, what are " the 
things of Cassar," and what " the things of God." 
Now tribute and custom are clearly things be- 
longing to Caesar ; and we are bound by our 
religion to " pay all their dues." Whatever tri- 
bute or custom is due, must be paid, " for the 
Lord's sake." The duty of the magistrate and 
of the subject is reciprocal. To the magistrate, 
or officer, it is said, " Exact no more than is due ;" 



78 



TRIBUTE-MONEY. 



i. e. no more than you ought : oppress not the 
subject by heavy imposts, or unjust exactions: 
the ears of the Lord of Hosts are open to the 
cry of the oppressed. His arm is lifted up to 
avenge their cause. The abuse of power — how- 
great a sin against Him " to whom alone power 
belongeth," but whose power is ever regulated 
by justice and mercy ! 

On the other hand, the duty of the subject 
is well defined by the Christian law ; that he is to 
pay the tribute or custom which is due. Under 
a free government, the nature and the amount of 
these imposts are determined by the voice of the 
persons who are liable to pay them : and, when 
this right is enjoyed, there can be no ground of 
complaint. But, should this right be lost or 
counteracted, and there should be good reason 
to complain of the imposts made, both as to their 
nature and amount, the remedy is not by refusal 
to pay, but by petition or remonstrance ; for 
Christians do not, by their religion, renounce or 
forfeit any natural or civil rights ; as is clear 
from the conduct of the apostles at Philippi and 
elsewhere, claiming the privileges of Roman 
citizens. However, though our rights should be 
violated, our remonstrances despised, our petitions 
rejected by the higher powers, we are not justified 
in withholding the tribute demanded : for, saith 
our Lord to Peter, " though we ought not to 
pay this tribute, yet, lest we should offend them, 
go and procure the money, and pay it for me and 
thee." 

Is the tribute unjust and oppressive? commit 



ON FORCE IN RELIGION. 



79 



thy cause to the Lord, who " knoweth how to 
reserve the unjust unto the day of judgment to 
be punished." Their account is terrible. Be thou 
a follower of the Lord : pay the unjust demand, 
and trust to that higher power which can command 
even the fish of the sea to pay thee tribute. 

O God, who lovest righteousness and hatest 
iniquity, I beseech thee to preserve me from being 
accessary to any unjust impositions of tribute and 
custom on my fellow-men ; and, when this unjust 
demand is made on me, enable me to comply with 
it in the spirit of a true disciple of Christ ; more 
concerned lest thy cause should be scandalized, 
than that my rights should be preserved inviolate. 
Oh! dispose the hearts of all in authority to " do 
justly, to love mercy, and to walk humbly with 
their God :" and may we all, both magistrates 
and subjects, be enabled to discharge aright our 
reciprocal duties, looking forward to the account 
of the great judgment-day ! 



FRIDAY. 



CONCERNING FORCE IN RELIGION. 

And, behold, one of them who were with Jesus, stretched 
out his hand, and drew his sword, and struck a servant 
of the High Priest's, and smote off his ear. Then 
said Jesus unto him, Put up again thy sword into his 
place ; for all they that take the sword, shall perish by 
the sword.— Matt. xxvi. 51, 52. 



80 



ON FORCE IN RELIGION. 



By this peremptory command to the apostle Peter, 
we are to understand that our Lord Jesus Christ 
will not permit his servants to use the sword, 
even for defence, Avhen their religion may ex- 
pose their lives to danger; and if not for de- 
fence, certainly not for attack. The Gospel abhors 
the sword. The apostles never used it after- 
wards, though they felt its edge ; and Jesus seems 
to have permitted the employment of it in the 
present instance, that he might deliver this pre- 
cept upon so memorable an occasion, when, if ever, 
the power of the sword might have been justified. 
If the apostles were to " sell their garments and 
buy a sword," it must have been for a guard 
against robbers and wild beasts, which would 
annoy them in their journeyiugs through the 
wilderness in foreign lands ; but surely could not 
be employed either for attack or defence in sup- 
port of their religion, which enjoined them " not 
to resist evil," and when " smitten on one cheek 
to turn the other also." No ; they had no need 
for the sword ; for the apostle Paul glories in 
a mightier power, saying, " We do not war after 
the flesh ; for the weapons of our warfare are not 
carnal, but mighty through God to the pulling 
down of strong holds, casting down imaginations 
and every high thing that exalteth itself against 
the knowledge of God, and bringing into captivity 
every thought to the obedience of Christ." In 
such a warfare the sword and spear, the catapult 
and battering-ram are vain and futile. To cut 
off a man's ear or his head, is surely not the 
method to convince him either of truth or error. 



ON FORCE IN RELIGION. 81 

Who would think of conveying a park of artillery 
to Persia, in order to confound the arguments 
of the Soofas and the Moolahs ? Henry Martyn's 
weapons have been found more effectual there. 
However, were it otherwise, the interdict of 
Christ against the application of any physical force 
in support of his religion, remains the same ; and 
strengthened, too, by the solemn prediction of 
awful consequences upon disobedience. How 
terrible are religious wars ! How sanguinary — 
how vindictive, and yet how ineffectual ! Have 
the long and bloody wars of the Crusaders wrested 
the holy city from the hands of the infidels? 

May the force of the divine arms be better un- 
derstood! May all endeavours to promote the 
kingdom of Christ in the world be conducted in 
the spirit of Christ ! Let us ever recollect the 
commission given by our Lord to the apostles, to 
" go into all the world, and preach the gospel to 
every creature." To this end, he 

" Furnished their tongues with wondrous words 
Instead of shields, and spears, and swords/' 
" These weapons of the holy war, 
Of what almighty force they are 
To make our stubborn passions bow, 
And lay the proudest rebel low. 
" Nations, the learned and the rude, 
Are by these heavenly arms subdued, 
While Satan rages at his loss, 
.And hates the doctrine of the cross. 
" Great King of Grace, my heart subdue, 
I would be led in triumph too, 
A willing captive to my Lord, 
And sing the victories of his word." 

e3 



82 RELIGIOUS TITLES. 

SATURDAY. 



RELIGIOUS TITLES. 

Be ye not called Rabbi ; for one is your master, even Christ, 
and all ye are brethren. And call no man your father 
upon the earth ; for one is your Father who is in heaven. 
Neither be ye called masters; for one is your Master, 
even Christ. But he that is greatest among you shall be 
your servant : and whosoever shall exalt himself shall 
be abased ; and he that shall humble himself shall be 
exalted. — Matt, xxiii. 8—12. 



This precept is primarily addressed to the Apos- 
tles of Christ ; and if rank, title, distinction, and 
power, on account of religion, be forbidden to 
them, how much more to the ordinary ministers of 
the church ! Equality of rank and order is plainly 
laid down by our Lord as the basis of the relation 
and intercourse of his ministers. — Their honours 
are derived from their disposition and conduct. 
The dignitaries of the church of Christ are not to 
be known by mitres, lordship, and outward pomp : 
the most lowly and self-abased is the most ho- 
nourable. Titles and degrees may distinguish the 
learned ; and rank and power may serve state 
purposes; but these things are, by this precept, 
prohibited in the Christian Church. Yet, alas ! 
how ambitious have men been, in every age, since 
the prohibition, to acquire this religious homage 
and these flattering titles ! One arrogates the 
title of " his Holiness, the Pope," " Father of the 



RELIGIOUS TITLES. S3 

Universal Church ;" and thinks the basest part 
of his person worthy enough to be presented as 
the object of reverential regard. Another feels 
himself deprived of his due if not saluted as a 
" Right Reverend Father in God !" Others must 
be " Most Reverend," or " Very Reverend." Some 
must be Cardinals, some Deans, some Doctors ; a 
title must be obtained, or they are not on a par 
with the world. This secular spirit is, by the com- 
mandment, forbidden and condemned. So also is 
that love of party-influence and theological distinc- 
tion which causes men to rejoice in being called 
" Rabbi !" " Teacher !" " Master !" If the mul- 
titude delight in rendering this blind, superstitious 
worship, ministers of Christ, by receiving it, dis- 
honour their office, and displease one who is the 
only Father, Master and Lord in the Church. — 
And who, for "a puff of noisy breath," would 
incur this dishonour — this displeasure ! 

" Let my tongue cleave to the roof of my 
mouth," rather than be guilty of uttering the im- 
pious flattery ; and " let my right hand forget her 
cunning," rather than receive it with complacency ! 
" Let me not accept any man's person; neither let 
me give flattering titles unto man ; for I know not 
to give flattering titles : in so doing my Maker 
would soon take me away."* 

Ah ! when shall modesty, humility and brotherly 
kindness be accounted the highest embellishments 
of the christian minister ; and the emulation in the 
Church of Christ become inverse to that of the 

* Jobxxxii. 21, 22. 

E4 



$4 RELIGIOUS IMPOSTORS. 

world, — to be the most lowly, the most diligent, 
the most useful, the most meek of the whole com- 
munity ! 

Lovely, affecting- sight, to behold " the Lord of 
Life and Glory," "equal with God," girding him- 
self, and performing the menial office of washing 
the feet of his disciples ! 

Tender, respectful, and constant is the love of 
christian ministers for each other, when this spirit 
they have imbibed — when this example they 
follow ! 



SUNDAY. 



RELIGIOUS IMPOSTORS. 

As he sat upon the Mount of Olives, the disciples came 
unto him privately, saying, Tell us, when shall these 
things be, and what shall be the sign of thy coming, and 
of the end of the world ? And Jesus answered and said 
unto them, Take heed that no man deceive you; for 
many shall come in my name, saying, I am Christ, and 
shall deceive many. And ye shall hear of wars and 
rumjurs of wars: see that ye be not troubled: for all 
these things must come to pass ; but the end is not yet. 
For nation shall rise against nation, and kingdom against 
kingdom ; and there shall be famines, and pestilences, 
and earthquakes in divers places : all these are the be- 
ginning of sorrows. Then shall they deliver you up to 
be afflicted, and shall kill you : and ye shall be hated of 
all nations for my name's sake. And then shall many be 
offended, and shall betray one another, and shall hate one 
another. And many false prophets shall rise and shall 
deceive many. And because iniquity shall abound, the 



RELIGIOUS IMPOSTORS. 85 

love of many shall wax cold. But he that shall endure 
unto the end, the same shall be saved. And this gospel 
of the kingdom shall be preached in all the world for a 
witness unto all nations ; and then shall the end come. — 
Matt. xxiv. 3—14. 

If any man shall say unto you, Lo, here is Christ, or there, 
believe it not. For there shall arise false Christs, and 
false prophets, and shall shew great signs and wonders ; 
insomuch that,, if it were possible, they shall deceive the 
very elect. Behold 1 have told you before. Wherefore 
if they shall say unto you, Behold he is in the desert,' — 
go not forth : Behold he is in the secret chambers, — 
believe it not ; for as the lightning cometh out of the 
east, and shineth even nnto the west, so shall also the 
coming of the Son of Man be. — Matt. xxiv. 23 — 27. 

And they shall say to you, See here ; or, See there : go not 
after them, nor follow them. For as the lightning, that 
lighteneth out of the one part under heaven, shineth unto 
the other part under heaven ; so shall also the Son of 
man be in his day. — Luke xvii. 23, 24. 

And he said, Take heed that ye be not deceived : for many 
shall come in my name, saying, I am Christ : and the 
time draweth near : go ye not therefore after them. — 
Luke xxi. 8. 

Now we beseech you, brethren, by the coming of onr Lord 
Jesus Christ, and by our gathering together unto him, 
that ye be not soon shaken in mind, or hs troubled, 
neither by spirit, nor by word, nor by letter as from us, 
as that the day of Christ is at hand. Let no man deceive 
you by any means : for that day shall not come, except 
there come a falling away first, and that man of sin be 
revealed, the son of perdition, who opposeth and ex- 
alte th himself above all that is called God, or that is 
worshipped ; so that he as God sitteth in the temple of 
God, shewing himself that he is God. Therefore, bre- 
thren, stand fast, and hold the traditions which ye have 
been taught, whether by word, or our epistle.— 2 Thess. 
ii. 1—5, 15. 



86 



RELIGIOUS IMPOSTORS. 



It is most evident, from the whole of this portion 
of scripture, that the disciples of Christ are in 
great danger of being deceived respecting the time 
and manner of the second coming of our Lord. 
That the Apostles and first Christians understood 
the second coming of Christ and the end of the 
world to be immediately connected, we may gather 
from the question put by some of the disciples of 
Christ,—" Tell us, what shall be the sign of thy 
coming and of the end of the world." Jesus con- 
firms their supposition by his answer, informing 
them that the end should come soon after the uni- 
versal spread of the gospel. 

The Thessalonians seem to have experienced 
much agitation of mind from forged letters and 
false messages, purporting to come from the Apostle 
Paul, as though " the coming of Christ," or " the 
day of Christ," was at hand. Had this event not 
been of an alarming nature, they need not have 
been " troubled " at the prospect. But they evi- 
dently connected " the coming of Christ," or " the 
day of Christ," with the day of judgment and the 
end of the world. 

The unhappy Jews, despising all warnings, and 
rejecting the true Messiah, have been frequently 
deceived by false Christs : and Christians of un- 
stable minds have many times been " deceived," 
" troubled," and " shaken in mind " by false alarms 
or fallacious expectations respecting the second 
coming of the Lord. 

It is to be deeply regretted that in the present 
day there are such agitators as of old — such " trou- 
blers of Israel," who are " overthrowing the faith 



RELIGIOUS IMPOSTORS. 87 

of some," who have not regarded the repeated 
cautious and warnings of Christ and his Apostles 
respecting the time, manner and purpose of the 
second advent of the Lord. Jews they are, and 
not Christians, in their notion of the kingdom of 
Christ. To be consistent, they ought to be " cir- 
cumcised, and keep the law of Moses." They 
appear to be ignorant of the spiritual nature of 
Christ's reign on earth, and to have no taste for 
the dispensation which immediately followed the 
ascension of our Lord to heaven. The glory that 
followed his sufferings " had no glory " in their 
view, " by reason of the glory " of his descent from 
his throne in the heavens, at " the right hand of 
the Majesty on high," to reign in person over a 
few of his subjects in this lower world. 

From such preposterous notions and unscriptural 
tenets let us at once turn away. — There are not 
three advents of the Lord. When, therefore, he 
shall come " the second time, without a sin-offering 
to salvation," it will be to raise the dead, to judge 
the human race, and to conclude the history and 
being of this fallen world. He will be " revealed 
in flaming fire." Sudden as the lightning-flash 
shall he appear in the clouds of heaven, with great 
glory. Other antecedent signs have come to pass, 
literally and exactly ; and these last signs of the 
second advent must be looked for in like manner. 

I charge thee, then, O my soul, to watch against 
all deception respecting the second coming of the 
Lord. Some entertain the notion that they shall 
" not see death ;" but soon shall behold Jesus 
Christ again in the flesh, wearing an earthly 



88 RELIGIOUS IMPOSTORS. 

crown, on " the throne of David." Alas ! for such 
delusions ! I know full well that I shall die. May 
I but '' sleep in Jesus," and be found among " the 
dead in Christ, which shall rise first !" May I 
" stand fast, and hold the traditions " of the Lord 
and his Apostles, as found in the written word ! 
May I but endure to the end of life in a patient 
waiting for the coming of " the Lord from heaven," 
to receive unto himself his faithful servants, who 
shall then " sit with him on his throne " of judg- 
ment, who shall, with him, "judge fallen angels, 
and the ungodly world ;" and who shall pass thence 
with him into " the joy of their Lord !" 



MONDAY. 



VIGILANCE, SOBRIETY, AND PRAYER. 

Watch and pray, that ye enter not into temptation : the 
spirit indeed is willing, but the flesh is weak. — Matt, 
xx vi. 41. 

Praying always with all prayer and supplication in the 
spirit, and watching thereunto with ail perseverance and 
supplication for all saints. — Ephes. v. 18. 

The end of all things is at hand : be ye therefore sober, and 
watch unto prayer. — 1 Pet. iv. 7. 

Be sober, be vigilant; because your adversary the devil, 
as a roaring lion, walketh about seeking whom he may 
devour ; whom resist stedfast in the faith, knowing that 
the same afflictions are accomplished in your brethren 
that are in the world. — 1 Pet. v. 8, 9. 



VIGILANCE, SOBRIETY, AND PRAYER. S9 

When the eyes are heavy with sleep, from sorrow 
or fatigue, how difficult is the duty of vigilance ! 
" The spirit may be willing, but the flesh is weak." 
Although our tender and compassionate Lord will 
make all needful allowances for the infirmities of 
our nature, yet the duty remains unaltered : and, 
as our safety and happiness are involved in the 
performance of it, obedience is imperative. We 
are so placed in this world, by the will of God, 
that we may ever be reminded of our transitory 
state ; — that we are passing through the country of 
an enemy. We are to remember, — strange illu- 
sion which perverts our view ! — that our road lies 
through a wilderness infested by robbers and wild 
beasts, — that these foes are continually on the 
watch, — that they lie in wait for us at every turn — 
at every step, — that the moment we lie down to 
slumber they are upon us. 

As a Christian, therefore, I may not think myself 
secure for ever, merely by faith in the Lamb of 
God that taketh away the sin of the world, and 
then discharge myself from the duty of watching 
unto prayer. Some reason themselves into so un- 
reasonable and unscriptural a notion. — But let me 
beware of tempting God. Enemies are not to be 
conquered by slumbering and supineness. On the 
night when Belshazzar was banqueting luxuri- 
ously with a thousand of his lords and concubines, 
Babylon was taken by Cyrus. While the disciples 
slept Jesus was betrayed. Our duty consists in 
the union of vigilance with prayer : they must not 
be separated. To watch without prayer, would be 
to enter into the temptation of self-dependence : 



90 VIGILANCE, SOBRIETY, AND PRA\ER. 

to pray without watching would incur the guilt of 
presumption. 

Sobriety of mind is essential to both duties. 
What confidence can be placed in a drunken cen- 
tinel? For what duly, civil or religious, can that 
man be fit whose mind is oppressed and perverted 
by the fumes of intoxication ? 

O Lord, I am naturally slothful, remiss and pre- 
sumptuous, grant me thine aid in the fulfilment of 
this needful duty which thou hast enjoined. May I 
never forget that I have to encounter an invisible 
enemy, who " besets me behind and before," and 
ravens for me as his prey. Oh that I may not be 
" ignorant of his devices " for my destruction ! 
I am not, of myself, a match for his vigilance and 
subtlety. O Lord Jesus, intercede for me, " that 
my faith fail not !" Never may T consider that I 
have attained any thing securely, without possi- 
bility of failure, until I find myself amid the blessed 
spirits of the just, before the throne. As my 
strong, immortal vision shall be then kept attent 
to eternal ages, to behold the glory of the Lord, 
may I commence this unslumbering vigilance on 
earth, and consider that " the end of all things is 
at hand" to me— to all. O enable me to persevere 
in vigilance, sobriety of mind and prayer ! I trem- 
ble at the thought of ceasing to " watch and 
pray." 



WORLDLY CARE. 91 

TUESDAY. 



WORLDLY CARE. 

No man can serve two masters ; for either he will hate the 
one and love the other, or else he will hold to the one 
and despise the other. Ye cannot serve God and mam- 
mon. Therefore I say unto you, take no thought for 
your life, what ye shall eat or what ye shall drink ; nor 
yet for your hody, what ye shall put on. Is not the life 
more than meat, and the body than raiment ? Behold 
the fowls of the air ; for they sow not, neither do they 
reap, nor gather into barns ; yet your heavenly Father 
feedeth them. Are ye not much better than they 1 Which 
of you, by taking thought, can add one cubit to his 
stature ? And why take ye thought for raiment ? Con- 
sider the lilies of the field, how they grow ; they toil not 
neither do they spin : and yet I say unto you, that even 
Solomon in all his glory, was not arrayed like one of 
these. Wherefore, if God so clothe the grass of the 
field, which to-day is, and to-morrow is cast into the 
oven, shall he not much more clothe you, O ye of little 
faith? Therefore, take no thought, saying, what shall 
we eat? or, what shall we drink ? or, wherewithal shall 
we be clothed ? (For after all these things do the gentiles 
seek:) for your heavenly Father knoweth that ye have 
need of all these things. But seek ye first the kingdom 
of God, and his righteousness ; and all these things shall 
be added unto you. Take therefore no thought for the 
morrow : for the morrow shall take thought for the 
things of itself. Sufficient unto the day is the evil there- 
of.— Matt, vi. 24-34. Luke xii. 22. 

Fear not, little flock, for it is your Father's good pleasure 
to give you the kingdom.— Luke xii. 32. 

Be careful for nothing ; but in every thing by prayer and 
supplication with thanksgiving, let your requests be made 
known unto God. — Philip, iv. 6. 



92 



WORLDLY CARE. 



Oh that we could live according to this sublime 
precept ! What a life of ease, dignity, and indepen- 
dence does our Lord propose and ordain ! — A life 
without anxious care : a life employed mainly in 
religious and benevolent duties : a life unencum- 
bered with the numerous burdens of to-morrow I 

" Where is to-morrow ? In another world." 
Human-life is but one short day. The past is gone, 
never to return : the future is not, and may never 
be : only the present day — the present hour is life. 
What then are my wants for one day ? They need 
not be multiplied. " Sufficient for the day," pre- 
sent, " is the evil thereof." How liable are we to 
oppress our minds with prospective cares and 
troubles, burdens and difficulties ; and thus to 
unfit ourselves for the proper discharge of present 
duties. 

Strengthen me, I beseech thee, O Lord, against 
unbelief, impatience and discontent; and so increase 
my faith in thy word and providence, that I may 
attain to this life of dependence on thee for my 
" daily bread" and "deliverance from evil." In 
every season of want or difficulty, I will, hence- 
forth, " let my requests be made known unto 
God." From the sin and folly of endeavouring to 
serve both God and mammon, ever preserve me. 
Let not the world divide my heart with thee. Be 
thou my only " Master and Lord." " With my 
whole heart," I would serve thee : " O teach me 
thy commandments." May I truly believe that 
" man liveth not by bread alone, but by every 
word that proceedeth out of the mouth of God, 
doth man live." 



RECONCILIATION. 93 

WEDNESDAY. 

RECONCILIATION. 

If thou bring- thy gift to the altar, and there rememberest 
that thy brother hath ought against thee ; leave there thy 
gift before the altar and go thy way : first be reconciled 
to thv brother, and then come and offer thy gift. — Matt. 
v. 23, 24. 

Agree with thine adversary quickly, while thou art in the 
way with him ; lest at any time the adversary deliver 
thee to the judge, and the judge deliver thee to the 
officer, and thou be cast ink. prison. Verily I say unto 
thee, thou shalt by no means come out thence, till thou 
hast paid the uttermost farthing — Matt. v. 25, 26. 

When thou goest with thine adversary to the magistrate, as 
thou art in the way, give diligence that thou mayest be 
delivered from him, lest he hale thee to the judge, and 
the judge deliver thee to the officer, and the officer cast 
thee into prison. I tell thee thou shalt not depart thence , 
till thou hast paid the very last mite.— Luke xii. 58, 59. 



" Yielding pacifieth great offences," saitk the 
wisdom of God by Solomon. This is all the Lord 
himself requires from us when we have offended 
him, and this he prescribes to us for offences against 
our brethren. How many feuds, how many law- 
suits, how many crimes might be prevented by this 
temper ! Yet, alas ! such is the pride, such the 
obstinacy of human nature, that it will not hear 
justice, truth, reason: no, it will, though in the 
wrong, and consciously so, yet resist to the utter- 
most. The iron-handed officer of justice, the lion- 
faced judge, the dark and loathsome dungeon, 



94 RECONCILIATION. 

subdue not the soul filled with pride, passion, and 
self-will. 

Oh let me ever hear the voice of reason, truth 
and mercy speaking in these Divine commands. 
May I be delivered from a stubborn and implacable 
temper ! Let me consider it always most honour- 
able, as it is most safe and prudent, to yield when 
in the wrong, and that in due time, lest a pertina- 
cious resistance should aggravate the offence. And 
above all, let me not resist God ! May he never 
say of me as of the house of Israel, " I know that 
thou art obstinate, and thy neck is an iron sinew, 
and thy brow brass !" "I have stretched forth my 
hands all day long, unto a disobedient and gain- 
saying people." How dreadful to have God for 
an adversary; — to be delivered up to the tor- 
mentors ; — to be doomed by him to pay " the 
uttermost farthing !" 

Let me now, in my secret retirement, endeavour 
to recollect whether any one " hath ought against 
me." Whom of my brethren have I offended, and 
it yet remains to make acknowledgment of my 
offence for reconciliation? With whom, through 
pride or passion, am I at disagreement ? Before I 
presume to approach the altar of God with the 
sacrifices of prayer and praise, let me, according to 
the Divine command, go straight to my brother 
and make my acknowledgment: then will I return 
to my closet and offer the gift of an humble peni- 
tent, seeking, with the " Sacrifices of a broken and 
contrite heart," through the blood of the cross, the 
forgiveness of God for my opposition to his will, 
and supplicating the grace of his Spirit that I may, 



LOVE OF THE WORLD. 



95 



for the future, strive against sin — against my 
" easily besetting sin." If I am naturally proud 
and passionate, ready to give, as well as to take 
offence, O " God of all grace," grant unto me the 
grace of humility. May I no longer resist thee ! 
May I be entirely " reconciled to thee by the death 
of thy Son !" Take away all enmity whatever from 
my heart, and bless me with the spirit of meekness 
and true charity, that I may indeed follow the 
steps of him who did " not strive nor cry, nor make 
his voice to be heard in the streets :" who, far from 
giving just offence to any, patiently " endured the 
contradiction of sinners against himself." Then 
may I set the Lord Jesus, " meek and lowly in 
heart," always before me ! Thus, also, shall I " not 
be moved." 



THURSDAY. 



LOVE OF THE WORLD. 

Love not the world, neither the things that are in the world. 
If any man love the world, the love of the Father is not 
in him. For all that is in the world, the lust of the flesh, 
and the lust of the eyes, and the pride of life, is not of 
the Father, but is of the world. And the world passeth 
away, and the lust thereof: but he that doeth the will of 
God abideth for ever. — 1 John ii. 15 — 17. 



By distinguishing " the world" from " the things 
that are in the world," we are evidently to under- 



96 



LOVE OF THE WORLD. 



stand that " the men of the world" are not to 
engage our love. With them we may, and we 
must, have many engagements and daily inter- 
course ; and, while we render to them civility 
and courtesy as men, our friendship is to be re- 
served for those who are " not of the world, but 
of God." "We are expressly told by the apostle 
James, that " the friendship of the world is 
enmity with God : whosoever, therefore, will be 
a friend of the world is the enemy of God," 
These are avyful words ! Surely we cannot probe 
our hearts too deeply if we would yield obedience 
to this solemn precept ! If I love the world, 
the love of the Father is not in me. Who then 
has my heart ? Do I give myself up to sensual 
desires ? Do I covet all the good things that 
my eyes behold ? Am I inflated with the pride 
of wealth? Do I ostentatiously display my pos- 
sessions, and make them my vain-glorious boast? 
All this " is not of the Father, but is of the world." 
How then may I know the actual state of my 
heart? Surely the clew is given by the apostle, 
when he says, " he that doeth the will of God 
abideth for ever." Obedience is, indeed, the 
true and only test of love. " If ye love me," says 
the Saviour, " keep my commandments." Can 
I then, appealing to him who knoweth all things, 
say, " Thy testimonies have I taken as a heritage 
for ever; for they are the rejoicing of my heart. 
I have inclined my heart to perform thy statutes 
alway even unto the end ?"* How sublime a duty 

* Psalm cxix. Ill, 112. 



ACKNOWLEDGMENT, &c. 97 

— to " do the will of God !" Who is sufficient 
for it? "Teach me, O Lord, the way of thy 
statutes, and I shall keep it unto the end." This 
will counteract and eradicate " the love of the 
world." 



FRIDAY. 



ACKNOWLEDGMENT OF GOD'S MERCIES. 

And when he was come into the ship, he that had been 
possessed with the devil prayed him that he might be 
with him. Howbeit Jesus suffered him not, but saith 
unto him, Go home to thy friends, and tell them how 
great things the Lord hath done for thee, and hath had 
compassion on thee. And he departed, and began to 
publish in Decapolis how great things Jesus had done for 
him.— Mark v. 18—20. 



The earnest request of the liberated demoniac to 
be with his deliverer and Saviour was indeed 
very natural ; and doubtless the grateful affection 
by which it was prompted was very acceptable 
to Jesus : but in this world we are not to be 
intent on our own ease and gratification, even in 
lawful and spiritual enjoyments : instead of such 
indulgence, activity and zeal may be the dutiful 
course which is pointed out to us. Having re- 
ceived signal mercies from the Lord, it becomes 
us with joy to tell to others, especially to our 
friends and relatives, " how great things the Lord 

F 



Vo ACKNOWLEDGMENT, &c. 

hath done for us ;" what " compassion he hath 
had on us." Thus shall we glorify God and his 
Son, our Lord and Saviour : and after a life spent 
in this service we shall be permitted to live with 
our blessed benefactor, to see his face every day, 
to enjoy his smiles and favours in a world of eternal 
rest. 

While on earth let me circulate and publish the 
tidings of divine goodness and power, as displayed 
in me. May this testimony lead my friends and 
neighbours to the Saviour of my soul ! Thus 
will his honour be advanced and my happiness 
greatly increased. Let it then, while here, be 
my greatest pleasure to be employed in performing 
this duty ! 

I hear some, indeed, very loud in their ex- 
pressions of gratitude, who yet, by their temper 
and lives, do not justify their professed expe- 
rience. It is but too possible to say, " God I 
thank thee that I am not as other men are," while 
supercilious pride looks askance on the humble, 
contrite, confessing penitent, crying, " God be 
merciful to me a sinner 3" 

Surely, while we cherish most sincere and fer- 
vent gratitude to our benefactor, we should be 
upon our guard against vanity, haughtiness, and 
self-conceit ! How odious, in a hospital of the 
sick and dying, that any patient on receiving a 
cure, and leaving his companions, should, as he 
passes by and beholds them writhing in pain, weep- 
ing and distressed, cast a scornful look around, and 
say, or think, " Ah miserable creatures, lie there 
and die as you deserve ! See how much I am 



HEARING THE WORD. 99 

favoured ! How well God thinks of me ! In how 
great esteem does the Physician hold me above 
you all !" What can be conceived more odious 
than such a spirit ? Might not such a convalescent 
deserve to be smitten with a worse disease than 
before, and sent back with vengeance to his pallet, 
a monument of the Divine displeasure against 
proud and selfish gratitude and hypocritical thanks- 
giving? 

Let us, then, remember the precise duty enjoined 
on the demoniac, — to declare to friends, relatives, 
neighbours, on all proper occasions, and never, at 
any time, to hold back our testimony from fear or 
false shame, concerning the benefits, spiritual or 
temporal, which the Lord may have conferred 
upon us. On the one hand, to avoid vain and 
self-righteous boasting of our election, pardon, 
comfort, or joy: — and, on the other, to watch 
against a timid, ungrateful silence or reserve, 
equally injurious to ourselves, unkind and unjust 
to other sufferers, and dishonourable and offensive 
to our divine Lord and Saviour, — to whom be 
rendered " Salvation and glory and honour, and 
power, for ever." Amen ! 



SATURDAY. 



HEARING THE WORD. 

He saith unto them, Take heed what ye hear : with what 
measure ye mete, it shall be measured to you : and unto 
you that hear, shall more be given : For he that hath, to 

f2 



100 HEARING THE WORD. 

him shall be given : and he that hath not, from him shall 
be taken even that which he hath.— Mark iv. 24, 25. 

Take heed how ye hear ; for whosoever hath, to him shall 
be given ; and whosoever hath not, from him shall be 
taken even that which he seemeth to have.- — Luke viii. 
18. 

Despise not prophesyings. Prove all things: hold fast 
that which is good. — 1 Thess. v. 20, 21. 

Therefore let no man glory in men : for all things are yours ; 
whether Paul or Apollos, or Cephas, or the world, or 
life, or death, or things present, or things to come ; all 
are yours ; and ye are Christ's ; and Christ is God's. — 
1 Cor. iii. 21—23. 

And these things, brethren, I have in a figure transferred 
to myself and to Apollos for your sakes ; that ye might 
learn in us not to think of men above that which is 
written, that no one of you be puffed up for one against 
another. — 1 Cor. iv. 6. 

Wherefore laying aside all malice and all guile, and hypo- 
crisies, and envies, and all evil speakings, as new-born 
babes, desire the sincere milk of the word, that ye may 
grow thereby : if so be ye have tasted that the Lord is 
gracious. — 1 Peter ii. 1 — 3. 



The apostle Peter describes, most graphically, the 
earnest longing of a new convert after divine truth ; 
and charges it as a duty on all Christians, that 
they should cherish this desire, stating the end 
for which it should be entertained, — that we may 
grow by " the sincere milk of the word." It is, 
then, the great duty of a Christian to " increase 
in the knowledge of God." " Faith cometh by hear- 
ing : hearing, by the word of God." This method 
of public instruction, by the ministry of the word, 
being the appointed means for the edification of 
the Church, our Lord commands his disciples, that 
they " despise not prophesyings," or interpreta- 



HEARING THE WORD. 101 

tions and expositions of scripture by the ministers 
of the word. Many who are " wise in their own 
conceit," but really ignorant, and " know nothing", 
as they ought to know," affect to despise all 
instruction: — should they not tremble to think 
how despicable they will appear another day, 
when the Lord shall require an account of their 
talents ? 

It is our privilege, as it is our duty, to hear the 
word. But how much depends on the disposition 
with which we hear it, so that the end of hearing 
may be accomplished, and " that we may grow 
thereby," — producing abundantly " the fruits of 
the Spirit?" 

Hence our Lord enjoins us to *' take heed what 
we hear." If we are indifferent to truth or error ; 
— if we can listen to that which is false or frivo- 
lous, or at best irrelevant to the soul, we shall be 
in danger of losing our power to discern, or to 
value the truth of God. To those who hear aright 
shall more knowledge, faith, understanding, judg- 
ment, love, and spiritual strength be given. God 
expects us to use diligently the faculties which he 
has imparted. Intent, therefore, on knowing what 
is " the mind of the spirit " in the word, that we 
may do the will of God ; and avoiding all error and 
fanaticism, let us not blindly surrender our judg- 
ment and conscience to any man ; but, according 
to the commandment, " prove all things" said or 
preached, by the only infallible standard of truth 
— the holy scriptures : whatever doctrine will 
endure this test is " good," and we must " hold it 
fast :" — the chaff must be given to the winds. 



102 HEARING THE WORD. 

In order to obey one command of Christ we 
must previously obey another : we must also take 
heed how, as well as what, we hear. To be 
drowsy and listless under the ministry of the word 
will either deprive us of all benefit from the ordi- 
nance, or will make us the easy prey of mental 
fallacies and sinister designs. We are warned in 
the Scriptures against " the sleight-of-hand and 
cunning craftiness " of some public instructers of 
religion, who " lie in wait to deceive." Christ 
says, " Beware of men." Satan frequently trans- 
forms himself into " an angel of light/' to give 
authority and plausibility to pernicious and pesti- 
lential errors. " Let no man," saith the faithful 
and holy Paul, " glory in men." He claimed not 
any homage for his own superior knowledge, or 
for the sacred eloquence of Apollos, " above what 
was written." Even their own inspired writings 
must judge themselves in the last day. To the 
written law and testimony must every appeal be 
made. Popes, councils, synods, fathers, all must 
bow to the written word. 

Alas ! how little deference has been shown for 
these commands !— How are Christians " puffed up 
for one" minister against another ! — The idol of 
the day tossed upon the frothy wave of popular 
applause, and spent with unnatural exertions to 
please and win the fretful, fickle element, sinks 
suddenly into the opening gulph of its displeasure, 
and another rises in his place, to be succeeded by 
another and another, — all, alike, unheeding the 
wise and salutary command of God, "who will not 
give his glory to another." 



FAITH. 103 

" Why look ye on us," said the Apostles, as 
though we had done any thing- by our own power 
and holiness I " Who is Paul, and who is Apollos, 
but ministers by whom ye believed?" While this 
spirit remained in the Church its integrity was 
unbroken. But when men, " having itching ears, 
heaped to themselves teachers," schisms and sects 
were the natural result. 

Let me, then, turn from men, O Lord, to thee ! 
While I would thankfully receive from the hands 
of thy holy and faithful ministers that spiritual aid 
which thou hast ordained that they should impart 
to thy people, may I ever render to thee " the 
glory due unto thy name." " Neither is he that 
planteth, any thing, neither he that watereth, but 
only thou, O God, who givest the increase !" 
O " let thy Word be magnified above all thy 
Name." 



SUNDAY. 



FAITH. 



While he yet spake, there came from the ruler of the syna- 
gogue's house certain who said, Thy daughter is dead : 
why troublest thou the master any further ? As soon as 
Jesus heard the 1 word that was spoken, he saith unto the 
ruler of the synagogue, Be not afraid, only believe. — 
Mark v. 35, 36. 

Have faith in God ; for verily I say unto you, that whoso- 
ever shall say unto this mountain, be thou removed, and 
be thou cast into the sea, and shall not doubt in his heart, 
but shall believe that those things which he saith shall 



104 FAITH. 

come to pass ; he shall have whatsoever he saith; There- 
fore I say unto you, what things soever ye desire when 
ye pray, believe that ye receive them, and ye shall have 
them.— Mark xi. 22 — 24. 

In the last day, that great day of the feast, Jesus stood and 
cried, saying, If any man thirst, let him come unto me 
and drink. He that believeth on me, as the Scripture hath 
said, out of his belly shall flow rivers of living water. 
(But this spake he of the Spirit, which they that believe 
on him should receive : for the Holy Ghost was not yet 
given ; because that Jesus was not yet glorified.) — John 
vii. 37—39. 

Let not your heart be troubled : ye believe in God, believe 
also in me. — John xiv. 1. 

Believe me that I am in the Father, and the Father in me : 
or else believe me for the very work's sake. — John 
xiv. 11. 

Then he (the jailer) called for a light, and sprang in, and 
came trembling, and fell down before Paul and Silas, 
and brought them out, and said, Sirs, what must I do 
to be saved ? And they said : Believe on the Lord Jesus 
Christ, and thou shalt be saved, and thy house. — Acts 
xvi. 29—31. 

The Spirit and the Bride say come; and let him thatheareth 
say come ; and let him that is athirst come : and whoso- 
ever will, let him take of the water of life freely. — 
Rev. xxii. 17. 



Fear is the great hindrance to faith ; and fear is 
the great result of faith : but these fears are of 
different kinds : fear arising from guilt, from im- 
perfect or erroneous views of God, from doubt 
of his power and grace, is indeed sinful, and must 
be removed, ere we can exercise " faith in God." 
On the other hand, a reverence for the word and 
name of God, a fear of offending him, a fear of 
coming short of heaven by indolence or presump- 
tion, is a fear most holy, and salutary, and honour- 



FAITH. 105 

able to God : it is, therefore, called " godly fear." 
This is the very product of faith. 

Our duty, then, is to chase away the fear of 
unbelief, and cherish faith in the power, faithful- 
ness, and goodness of God ; recollecting that 
Jesus commanded us " not to be afraid, but to 
believe" — to '* have faith in God." Oh ! what 
power is there in genuine faith ! " only believe," 
for " all things are possible to him that believeth." 
Well might the disciples say, " Lord, increase 
our faith ! well may we repeat the prayer ! This 
is the key that unlocks heaven's treasury. How 
can he be poor and wretched, who is possessed 
of faith ? " Having nothing," with this divine 
grace, we yet *' possess all things." Whatever 
we want for ourselves or others, we have but to 
" ask in faith, nothing doubting," and it shall be 
done. Christ has given us his solemn pledge 
for it : — there let my faith rest ; there let it lean 
with all its weight. 

His very word of grace is strong 

As that which built the skies : 
The voice that rolls the stars along, 

Spake all the promises. 

Engraved as in eternal brass 

The mighty promise shines, 
Nor can the powers of darkness raze 

Those everlasting lines. 

But, while I cherish this undoubting faith, let 
me also remember that, " had I the faith which 
can remove mountains, while destitute of love, 
I am nothing," " Faith worketh by love." Ad- 

f3 



106 



FAITH. 



mirable ! We have here, as it were, the Christian 
microcosm, all the symbols of " the new man 
in Christ Jesus," his intellectual, moral, practical 
life ; faith, love, works — " a threefold cord, not 
quickly broken." 

Our Lord Jesus connects devotion with faith ; 
that is, heaven with earth, and God with man. 
What shall be denied to "the prayer of faith?" 
" It shall save the sick ; and, if he have com- 
mitted sins, they shall," in answer to this prayer, 
" be forgiven hini." Time would fail to recite the 
wonders effected by " the prayer of faith." 

Some will,however, demur here, and ask, where 
do we now behold these splendid effects ! Are 
we warranted in the application of these promises 
to ourselves, in these remote times? Are not, in 
fact, many prayers of good men, " full of faith," 
unanswered ? Is it not presumptuous and dan- 
gerous to suppose, that whatever we persuade 
ourselves we shall have for asking, it shall, with- 
out exception, be granted ? Might we not ask 
for many things injurious to ourselves and others, 
and displeasing to God? Might we not, for 
example, with the two sons of Zebedee, ask that 
we might " sit, the one on the right hand, and 
the other on the left, of Jesus, when he cometh 
in his kingdom?" Undoubtedly we might; and 
in these things we might offend. But would this 
be " the prayer of faith?" Nay, it would rather 
be the prayer of vain and worldly ambition, of 
weakness and folly. True faith could not per- 
suade itself that such a petition was certainly 
agreeable to God, and would certainly be granted. 



FAITH. 



107 



As all the Christian graces move in chorus, hu- 
mility would admonish faith to ask for something 
more undoubtedly agreeable to the divine will, 
and more certainly beneficial to the soul. 

This precept with its promise may, confessedly, 
be abused. One can suppose a mere religious 
sensualist, acting thereon, and preferring his gross 
pravers for wealth and luxury. But this case 
is already determined in the books. The apostle 
James says to such, " Ye ask, and receive not, 
because ye ask amiss, that ye may consume it upon 
your lusts." When the wicked pray, it is " with 
a wicked mind," that God may gratify wicked 
desires. 

But shall this abuse of the promise " make the 
faith of God of none effect" in the case of the 
righteous? God forbid! Elijah opened and 
shut heaven with his prayers ; and still " the 
effectual fervent prayer of a righteous man avail- 
eth much." 

It may yet be objected, notwithstanding, that 
the earnest prayers of good men are sometimes 
not granted. This it may be difficult to prove. 
Appearances may deceive us. The providence 
of God is too mysterious for us to fathom, and we 
must not " judge the Lord by feeble sense — but 
trust him for his grace," "A thousand years 
are with the Lord as one day, and one day as a 
thousand years." We do not live long enough 
here to see whether our prayers or the prayers 
of others are really answered or not. The answer 
may come in " the third or fourth generation," 
after we have " passed the way of all flesh." 

f4 



108 FAITH. 

si Let God be true, though every man should 
be found a liar." Hath he said it, and will he not 
do it I 

It is true that in some particular instance, God 
might see it right to deny our special and earnest 
request. There may be such exceptions ; but 
are they to nullify the general rule, or to confirm 
it ? Yet in the case of the exception, may we 
not still trust in the wisdom, faithfulness, loving- 
kindness of God our Saviour? Can he, in any 
case, (i deny himself?" We have two such re- 
markable exceptions on record in the Holy Scrip- 
tures. The apostle Paul informs us that he " be- 
sought the Lord thrice that his affliction might 
depart from him:" doubtless with much earnest- 
ness, humility, and faith. It pleased God not 
to grant his request ; but was the denial an evi- 
dence of displeasure ? far from it. What liege 
and loving subject would not rejoice, as the 
apostle did, to bear the affliction, so long as he 
should receive this royal and gracious assurance, 
" my favour is sufficient for thee ?" Well may we 
endure the " thorn in the flesh," or the buffetings 
of Satan's messenger, while sustained by the 
countervailing grace of God. It was most evi- 
dent that the apostle was well content with this 
kind denial ; for a greater favour was conferred : 
he received all needful strength to bear his in- 
firmity ; and his " joy in the Lord through the abun- 
dance of the revelations," exalted him not unduly. 
Thus his painful affliction becoming a real bles- 
sing, he was not desirous to lose it. 

The other instance is yet more remarkable : even 



FAITH. 109 

the Son of God himself was once denied his 
request. " Father, if it be possible," said the 
agonized " man of sorrows," in the garden, " let 
this cup pass from me." Oh ! had that prayer 
been granted ! But while it was not possible that 
it should be granted, and the burning draught 
must be drunk, to the last dregs, " the joy set 
before him" by ministering angels, so cheered 
and animated his fainting spirit, that he " en- 
dured the cross, despised the shame, and is there- 
fore, now seated at the right hand of the throne 
of God." Surely he who is "the author and 
finisher of faith" enjoys now in his glory, far 
greater felicity from the denial of his prayer, 
than he would have done from compliance with 
it. 

If, then, O Lord God, most wise and holy, 
and good and true, it be thy will to refuse my 
earnest petition ; even though it should be " the 
prayer of faith," I will not entertain hard thoughts 
of thee, nor like one under such a trial, who 
vowed he would never ask more, " restrain prayer 
before thee." I will rather wait for some gracious 
compensation from the store of thy abundant 
favour, treasured up in Christ Jesus my Lord, and 
say, " not my will, but thine, be done." I will be- 
lieve that the exuberance of thy goodness will not 
permit me to lack any good thing : that what I 
deem good, may be really hurtful ; and that it is 
my happiness to confide in thy wisdom, as well as 
in thy promises. 



110 TREATMENT OF ENEMIES. 

MONDAY. 

TREATMENT OF ENEMIES. 

Ye have heard that it hath been said, thou shalt love thy 
neighbour and hate thy enemy: But I say unto you, 
love your enemies ; bless them that curse you ; do good 
to them that hate you, and pray for them which despite- 
fully use you and persecute you ; that ye may be the 
children of your Father who is in heaven : for he maketh 
his sun to rise on the evil and on the good, and sendeth 
rain on the just and on the unjust. For if ye love 
them who love you, what reward have ye ? do not even 
the publicans the same ? And if ye salute your brethren 
only, what do ye more than others ? do not even the 
publicans so 1— Matt. v. 43 — 48. See Luke vi. 27, 
28, 35. 

Unto him that smiteth thee on the one cheek, offer also the 
other ; and him that taketh away thy cloke, forbid not 
to take thy coat also. Give to every man* that asketh 
of thee, and of him that taketh away thy goods, ask 
them not again. — Luke vi. 29, 30. 

Love ye your enemies, and do good and lend, hoping for 
nothing again ; and your reward shall be great, and ye 
shall be the children of the Highest ; for he is kind unto 
the unthankful and to the evil. Be ye therefore mer- 
ciful as your Father also is merciful. Luke vi. 35. 

Recompense to no man evil for evil. Dearly beloved, 
avenge not yourselves, but rather give place unto wrath : 
for it is written, Vengeance is mine : I will repay, saith 
the Lord. Therefore if thine enemy hunger, feed him ; 
if he thirst, give him drink : for in so doing thou shalt 
heap coals of fire on his head. Be not overcome of evil, 
but overcome evil with good. — Rom. xii. 17 — 21. 

* i. e. Withhold not assistance from an enemy if he ask it. 



TREATMENT OF ENEMIES. HI 

No point ill our divine religion affords a more 
striking contrast to the spirit and maxims of the 
world, than that which relates to the treatment of 
our enemies. What dictate of human nature, 
more natural, more universal, more generally al- 
lowed and practised, than this: — "thou shalt love 
thy neighbour and hate thine enemy?" When 
David, anticipating the Christian command, dealt 
mercifully with Saul, sparing the life of his cruel 
persecutor, which had been providentially put 
into his power, his conduct appeared so extra- 
ordinary to Saul, that he could not forbear ex- 
claiming, " Thou art more righteous than I ; for 
thou hast rewarded me good, whereas I have 
rewarded thee evil ; and thou hast shewed this 
day, how that thou hast dealt well with me ; for- 
asmuch as when the Lord had delivered me into 
thine hand, thou Idlledst me not : for if a man find 
his enemy, will he let him go well away V 

In the dispensation of Moses, when many things 
were " suffered because of the hardness of men's 
hearts," this conduct on the part of David was an 
exception to the common sentiments and beha- 
viour even of the sacred nation. But, under the 
new covenant, what before was made the excep- 
tion, is therein made the general rule. One who 
has obtained a great reputation as a Christian 
moralist, could allow himself to say : " I love a 
good hater." But, from the precept of Jesus we 
learn, that no man is to be hated — not even an 
enemy. If hatred of any human being were ad- 
missible, it might surely be justified in the case of 
an enemy. Against Saul of Tarsus, " breathing 



112 TREATMENT OF ENEMIES. 

out threatenings and slaughter," like an infuriated 
wild beast, the Christians of Jerusalem and Da- 
mascus, one would have thought, might have been 
forgiven for expressing the natural feeling of 
hatred, as a violent and malignant enemy. But 
Christianity is from above, not from beneath: it is 
diverse from all other religions, all other codes 
of morality, in many important points ; and in 
none more than in rendering good for evil to an 
enemy. 

It may be objected, however, is it possible to 
love an unlovely object? Am I commanded to 
love sin in the form of malice, bigotry, cruelty, 
falsehood, injustice, pride? Is not this to be 
commanded to love the image of the wicked one, 
the children of the devil ? 

If this were the just interpretation of the com- 
mand, to "love your enemies," then, indeed, the 
objection would seem difficult of removal, and it 
would be truly a " hard saying." But this is 
clearly not the intention of our divine lawgiver; 
for he explains his meaning by adding, " bless 
them that curse you : do good to them that hate 
you; and pray for them which despitefully use 
you and persecute you." In this manner shall we 
exhibit a spirit of forgiveness and mercy, and imi- 
tate therein our heavenly Father, who loves his 
enemies, which, alas ! are the greater part of 
mankind. In return, however, for their wilful ig- 
norance, contempt, stubbornness, ingratitude, with 
all other nameless crimes, he sends them the 
cheering sun, the fruitful rain ; so that, to look 
merely on the surface of providence, one would 



TREATMENT OF ENEMIES. 113 

suppose that really " all things come alike to all ;" 
that " one event happeneth to the righteous and 
the wicked ;" or rather, that the men of the world 
were the favourites of God; and the greater the 
rebellion against his authority, the greater the 
reward for contumacy and resistance. Great in- 
deed is the mystery of the divine patience. Awful 
must be the guilt that can abuse it. That, how- 
ever, rests on the heads of those who know not the 
day of their visitation. Our duty is to imitate the 
divine forbearance and generosity, as the children 
of God. In every case of insult, injury, or perse- 
cution as Christians, we are to render good for 
evil. Nor may we entertain thoughts of venge- 
ance or retaliation. If we venture to take the law 
iuto our own hands, God will justly leave us to 
cope with our enemies by ourselves, and then more 
will they be who are against us, than those who 
are for us. " Vengeance is mine, I will repay, 
saith the Lord." What Christian would wish his 
righteous cause in better hands ? If it were 
proper to meditate vengeance, to what power so 
great, so dread, could we commit the work of 
retribution? But, "vengeance is mine, I will 
repay ;" — leave that, my children, my servants, 
my subjects, entirely to me, " saith the Lord." 
Your enemies are my enemies, and I shall deal 
with them as seemeth good to me. Your part is 
to pity them, to pray for them, and to forgive them. 
Conquer them, not by fleshly weapons and worldly 
arms. Fight your enemy with deeds of charity : 
seize the moment of his want or weakness, not to 
crush, but to help him. Heap favours on him, 



114 



HUMILITY. 



and thus vanquish, consume him with inward 
shame and remorse, as David did to Saul ; and 
thus extort from him the confession—" thou art 
more righteous than I." 

These are exploits worthy of the Christian name. 
To render evil for evil, is to follow the course of 
this world, and the dictates of an unrenewed, dege- 
nerate mind. But to "overcome evil with good," 
is to imitate the divine nature, and to exhibit 
before men a miniature image of the Most High 
God. 

Let us then utterly and for ever renounce the 
base and malignant desire of avenging ourselves. 
Let us act so as to deserve no enmity : but, as 
" they who will live godly in Christ Jesus must 
suffer persecution," let us uniformly commit our- 
selves, in such circumstances, to the Lord, in strict 
obedience to his commands, and trust the issue 
with him. 



TUESDAY. 



HUMILITY. 



Take heed that ye despise not one of these little ones : 
for I say unto you, that in heaven their angels do always 
behold the face of my Father who is in heaven. — Matt. 
xviii. 10. 

And he sat down, and called the twelve, (who had been 
disputing among themselves, who should be the greatest,) 
and saith unto them, If any man desire to be first, the 



HUMILITY. 



115 



same shall be last of all, and servant of all. — Mark 
ix. 35. 

He put forth a parable to those who were bidden, when 
he marked how they chose out the chief rooms, saying 
unto them, When thou art bidden of any man to a 
wedding, sit not down in the highest room, lest a more 
honourable man than thou be bidden of him ; and he 
that bade thee and him, come and say to thee, Give this 
man place, and thou begin with shame to take the lowest 
room. But when thou art bidden, go and sit down in 
the lowest room, that when he that bade thee cometh he 
may say unto thee, Friend, go up higher : then shalt 
thou have worship in the presence of them that sit at meat 
with thee ; for whosoever exalteth himself shall be 
abased ; and he that humbleth himself shall be exalted. — 
Luke xiv. 7 — 11. 

When ye shall have done all those things which are com- 
manded you, say, We are unprofitable servants ; we 
have done that which was our duty to do.— Luke 
xvii. 10. 

I say, through the grace given unto me, to every man that 
is among you, not to think of himself more highly than 
he ought to think ; but to think soberly according as 
God hath dealt to every man the measure of faith. For 
as we have many members in one body, and all members 
have not the same office : so we being many are one body 
in Christ, and every one members one of another. Hav- 
ing then gifts differing according to the grace that is 
given to us, whether prophecy, let us prophesy according 
to the proportion of faith : or ministry, let us wait on 
our ministering ; or he that teacheth, on teaching : or he 
that exhorteth, on exhortation : he that giveth, let him 
do it with simplicity ; he that ruleth, with diligence ; he 
that sheweth mercy, with cheerfulness.— Rom. xii. 3 — 8. 

Mind not high things ; but condescend to men of low es- 
tate. Be not wise in your own conceit. — Rom. xii. 16. 

Let no man deceive himself. If any man among you 
seemeth to be wise in this world, let him become a fool, 
that he may be wise, — 1 Cor. iii. 18. 



116 



HUMILITY. 



He that glorieth, let him glory in the Lord.— 2 Cor. x. 17. 

Likewise, ye younger, submit yourselves unto the elder, 
"iea, all of you be subject one to another, and be clothed 
with humility ; for God resisteth the proud, and giveth 
grace to the humble. Humble yourselves therefore 
under the mighty hand of God, that he may exalt you in 
due time : casting all your care upon him ; for he 
careth for you.— 1 Pet. v. 5 — 7. 



What is so becoming 1 to man as humility? Out 
of the ground was he taken, and to the earth shall 
he return. It is fit, therefore, that he should bow- 
downward to his native element, in lowly thoughts 
of himself, and in token of subjection to his Maker, 
who formed him from the dust. Hence the Chris- 
tian law requires that we should be " clothed 
with humility." Whatever our gifts, virtues, or 
attainments, all should be gracefully covered with 
this lovely robe. Thus arrayed we shall attain 
to honour and esteem. Yet true humility is rare ; 
the semblance and profession of it are to be found 
every where: but, alas! how little of the reality, 
when profession is put to the test ! The precepts 
of our Lord on this head, being adapted to real 
life, supply that test. How ready are we, for 
example, to despise " little ones" in the Church of 
Christ ! What conceit of our superior knowledge 
and attainments ! What desire for pre-eminence 
among our brethren ! How ready to say ; " stand 
thou there, or sit here under my footstool:" for- 
getting that the least and lowest of our brethren 
are waited on by " angels," who are always look- 
ing at the face of their heavenly Father, watching 
his eye and his hand for signals of his will on 



HUMILITY. 117 

behalf of these " little ones" here below. If, 
then, we would emulate the honours of the angels, 
we must become " last of all, and servant of all." 

Rank is one of the most desirable acquisitions 
in the esteem of the world. It is even more 
regarded than wealth. What then is the Chris- 
tian's rank ? — the lowest place. The ambition of 
Christians is to be retrograde to that of the world. 
Vain and selfish persons desire to be placed in the 
most conspicuous and convenient places on all 
public occasions: the amiable contention of Chris- 
tians is for the lowest place ; each in honour pre- 
ferring his brother ; not with the hollow form of 
politeness, that inwardly grudges the precedence 
which it outwardly yields gracefully and with flat- 
tering compliments and smiles ; but with the since- 
rity of affection and esteem. 

This lowliness of mind will make us feel at ease, 
should our real merits be neglected or under- 
valued. But if, from due esteem, we hear it said 
to us, " friend, go up higher," we shall enjoy the 
satisfaction of knowing that we possess the ho- 
nourable regard of our brethren. This mutual 
concession will adjust all in their proper places, 
and preserve the beautiful order and propriety of 
our social intercourse. 

To fulfil these precepts, it is necessary that a 
man should obtain a just idea of his own character. 
Humility does not consist in a false opinion of 
ourselves ; not in the use of self-degrading epi- 
thets, but in the exercise of lowly thoughts. By 
regarding continually the high standard of Chris- 
tian perfection, and comparing with it our de- 



118 HUMILITY. 

ficient performances, there will be always reason 
enough within us for cherishing such self-abasing 
sentiments. Yet it would be unjust to the grace 
of God, to deny its operation in us, and to speak 
or think of ourselves as if we were " in the gall of 
bitterness and the bond of iniquity." Who more 
humble than that servant of Christ, who, acknow- 
ledging himself " the chief of sinners," yet deemed 
himself not behind the very " chief of the apos- 
tles." 

Let us, therefore, steadily proceed in our Chris- 
tian course, " going on unto perfection ;" diligent 
in every duty, public and private, " serving the 
Lord ;" remembering that we " have nothing but 
what we have received; that if we " have gifts 
differing" in nature or importance from others, 
it is " according to the grace that is given to us ;" 
and that if " much is given, much will be re- 
quired." "Were we not in danger of " thinking- 
more highly of ourselves than we ought to think," 
so many cautions would not be left on record. 
The recollection of our dependence and responsi- 
bility tends to correct this vanity and self-conceit ; 
and when we have done our best, and even should 
we have " done all those things which are com- 
manded us," there is no room for boasting. We 
have no independent and absolute merit. We 
must after all say from the heart, " we are un- 
profitable servants ; we have done only that which 
was our duty to do." If we boast, let it be only 
to exalt and magnify the grace of God in us ; 
and let us even in this rejoicing be careful that, 
insensibly, it does not slide into self-sufficiency 



HUMILITY. 119 

and vain-glory. Let us judge by our inward 
sense of self-abasement of the sincerity of our 
outward demonstrations and professions. " Let 
no man deceive himself:" he cannot deceive the 
" Searcher of hearts." 

Awful things are spoken against the proud. 
" The Lord will cut out the tongue that speaketh 
proud things." " Though the Lord be high, yet 
hath he respect unto the lowly, but the proud 
he knoweth afar off." " The Lord will destroy 
the house of the proud." " Every one that is 
proud in heart is an abomination to the Lord." 
" Pride goeth before destruction, and a haughty 
spirit before a fall." 

Can we conceive, then, of a proud Christian ; 
one " whose eyes are lofty, and his eye-lids are 
lifted up ?" Is it possible that such a person can 
obey these commands ? Will he not " despise 
little ones ;" push himself into the highest places ; 
boast of his gifts and possessions ? Can he " con- 
descend to men of low estate ?" Can he be " sub- 
ject to another ?" All this requires humility of 
mind. 

The eminent and highly gifted Pascal, though 
born to affluence, as he drew toward the close 
of his short and brilliant career, identified himself 
much with the poor ; and, on his death-bed, in- 
treated his friends to convey him to an hospital, 
that he might die among them. 



PRAYER FOR HUMILITY. 
O Lord God, who dost resist the proud, and 
give grace to the humble, how justly mightest 



120 HUMILITY. 

thou withstand me in my way, as thou didst the 
prophet bent on his covetousness ! In my self-will 
I am too much allied to him who was condemned 
and cast down from heavenly bliss through pride. 
I would have dethroned thee from my heart, that 
I might reign alone ; and I have even said, in my 
thoughts and ways — " who is the Lord that I 
should obey him ?" Pardon, I beseech thee, this 
self-sufficiency and pride, for the sake of the 
meekness and lowliness of thy blessed and all- 
perfect Son Jesus, in whom was no sin. Hence- 
forth may I receive strength to conquer pride 
in every outward form and expression ; but much 
more in every inward feeling and thought, for 
thou " lookest at the heart." In the height of 
prosperity, may I be truly humble, affable, and 
condescending. May the greatest elevation of 
rank, wealth, or power, be the most faithful moni- 
tor to my soul, to abase me in my own sight, and 
may it daily and hourly say to me, remember that 
thou art a mortal man, and owest all to God : 
employ all for his glory. In adversity may the 
dross of vanity and self-dependence be thoroughly 
purged away, and may I come forth from the 
furnace of affliction, bright as gold, " seven times 
purified." Thus may I be fitted for that world 
where holy angels veil their faces, while they bow 
before thee, saying : " Blessing, and glory, and 
wisdom, and thanksgiving, and honour, and power, 
and might, be unto our God, for ever and ever. 
Amen." 



TRESPASSES, &c. 121 



WEDNESDAY. 



TRESPASSES BETWEEN CHRISTIAN 
BRETHREN. 

If thy brother shall trespass against thee, go and tell him 
his fault between thee and him alone : if he shall hear 
thee, thou hast gained thy brother. But if he will not 
hear thee, then take with thee one or two more, that in 
the mouth of two or three witnesses every word may be 
established. And, if he shall neglect to hear them, tell 
it unto the church : but if he neglect to hear the church, 
let him be unto thee as a heathen man and a publican. — 
Matt, xviii. 15 — 17. 

Confess your faults one to another, and pray one for ano- 
ther, that ye may be healed. The effectual fervent prayer 
of a righteous man availeth much. Elias was a man 
subject to like passions as we are, and he prayed ear- 
nestly that it might not rain ; and it rained not on the 
earth by the space of three years and six months. And 
he prayed again, and the heaven gave rain, and the earth 
brought forth her fruit. Brethren, if any of you do err 
from the truth, and one convert him, Let him know, 
that he which converteth a sinner from the error of his 
way shall save a soul from death, and shall hide a multi- 
tude of sins. — James v. 16-20. 



How clearly does our Lord lay down the law to 
regulate our conduct, in case of personal offence 
between Christian brethren! How wise, how 
kind, how equitable is this law ! As " the begin- 
ning of strife is like the letting out of water," care 
is taken to prevent the ebullition and overflow of 

G 



122 



TRESPASSES BETWEEN 



angry or vindictive feelings, The matter must 
not be brooded over for weeks and months, but 
must be immediately settled by explanation and 
reconciliation. The offended party is charged, 
in case of personal and private offence, to go to his 
offending brother, to tell him his fault. Secrecy 
is, in the first instance, required, that the truth 
may be ascertained, and apology or reparation 
made for the offence. How wise a provision for 
the prevention of further trespasses and for healing 
the breach ! How different from the usual course 
of procedure ! How ready are we rather to tell 
every neighbour, relative, and ' friend, of the 
offence committed against us, before we think 
of complaining of it to the offender himself! Yet 
the precept clearly requires us, as much as pos- 
sible, to avoid the publication of the fault. Ra- 
ther than expose the offender to the censure of 
the congregation, the interposition of friends is 
to be obtained. Obdurate indeed must that heart 
be which shall resist all these kind endeavours 
to effect reconciliation and peace. Such a case, 
however, is here implied ; and, when all private 
efforts have failed to convince the offender and 
bring him to repentance, the last resort is in 
that assembly of the faithful to which he may 
belong by profession, but of which he proves him- 
self so unworthy. In the full meeting of the con- 
gregation the matter is to be told by the offended 
party : there every word is to be established by 
proper evidence ; and, should he prove so ex- 
tremely obstinate and disorderly as to refuse to 
submit to the determination of the assembly, he 



CHRISTIAN BRETHREN. 123 

must be left to the discipline which the Lord has 
provided for the honour and purity of the society 
which bears his hallowed name : the offended 
party is under the necessity of renouncing all 
friendly intercourse with him, and all religious 
fellowship. 

The offender, is, moreover liable to excommuni- 
cation from the congregation of the faithful. Our 
Lord prescribes no fine, torture, or imprisonment ; 
but the punishment inflicted is in itself far more 
terrible. The offender, being cut off from the 
congregation of the Lord, is thereby placed in 
a most critical situation : he is marked out as an 
enemy to the peace of the brethren, a rebel 
against the authority of the Lord, self-willed and 
impenitent, and again ready to offend. It becomes, 
therefore, the Lord's quarrel, and happy will the 
pertinacious offender be if " the spirit shall be 
saved in the day of the Lord Jesus," at the 
expense of " the destruction of the flesh," to 
which he may be given up.* How much better 



* Illustrative of this procedure the following instance is 
taken from the " Polynesian Researches," by Mr. Ellis. 

" Associated with these delightful duties, viz. pastoral 
visitations — there were others equally needful, but less 
pleasing, which we were called to discharge, in connexion 
with the infant church which we had been honoured to 
gather. These were acts of discipline in the dismissal of 
those who, by their conduct, had disgraced the Christian 
profession. On these occasions, we presented to their con- 
sideration, the direction of the Scriptures and the duty of 
the church resulting therefrom ; and when it was necessary 
to dismiss an individual from fellowship, it was always done 
with solemn prayer, and most affecting regret. 

g2 



124 TRESPASSES, &c 

if Ave have offended, to obey the injunction of 
Christ by his servant, the apostle James, and 
" confess our faults one to another?" Only con- 
fess ! Yet some appear as if they would even 
go down to the torments of the damned, rather 
than confess their faults. What awful pride! 
How fit are they, in such a state of mind, for that 
place which was " prepared for the devil and his 
angels !" Much do they need the prayers and the 
efforts of " the spiritual to restore them in the 
spirit of meekness." 

O Lord, be pleased to grant unto me such 
self-command that I may neither wittingly tres- 
pass against a brother, nor be " easily provoked," 
" soon angry," and ready to take offence. Yet 
if, unhappily, I have given just cause of offence by 
my acrimonious temper, or unseemly conduct, may 
I be ready to receive my offended brother with 
open arms as my kind and worthy friend, a mes- 



" We were not called to this painful duty soon or often. 
One or two instances occurred, before I removed to the 
Sandwich Islands They were, however, exceedingly 
distressing, especially the first, which preyed so constantly 
on the mind of the individual, that, though fully convinced 
of his fault and the propriety of the proceeding, he never re- 
covered the shock he received. It was exceedingly painful to 
those who could no longer, without dishonouring the Chris- 
tian name, allow him to be identified with them, to separate 
him. He soon offered every evidence of deep and sincere 
penitence, and was affectionately invited to return to the 
bosom of the church : but, although he came again among 
them, a cloud ever after hung over him : and a disease, aggra- 
vated by mental anxiety, now attacked his frame, and soon 
brought him to the grave."— Vol. ii. pp. 336, 337. 



CHASTITY. 



125 



senger of Christ, his servant, his officer, bringing 
with him the law of trespass to execute, according 
to the prescribed order. Let me rejoice in such 
a brother in Christ; and by the frankness of my 
confession, and the sincerity of my repentance, 
immediately convince him that he may again con- 
fide in me. May I be thankful for such leniency- 
shown to me, a sinner ; and, by immediate and 
timely submission, prevent the progress of the 
suit commenced. O Lord, be pleased to take away 
this heart of adamantine pride, and give to me 
" a heart of flesh," tender and susceptible — " a 
conscience void of offence toward both God and 
man." Dispose all professed Christians to obey 
this law of trespass ; or rather may they all be so 
imbued with " the meekness and gentleness of 
Christ," that trespasses between Christian brethren 
shall be known only by historical record, and not 
by actual experience. 



THURSDAY. 



CHASTITY. 

Ye have heard that it was said by them of old time, Thou 
shalt not commit adultery: But I say unto you, tha^ 
whosoever looketh on a woman to lust after her, hath 
committed adultery with her already in his heart. And 
if thy right eye offend thee pluck it out, and cast it from 
thee : for it is profitable for thee that one of thy members 



126 



CHASTITY. 



should perish, and not that thy whole body should he 
cast into hell. And if thy right hand offend thee, cut it 
off and cast it from thee : for it is profitable for thee that 
one of thy members should perish, and not that tby 
whole body should be cast into hell. — Matt. v. 27—30. 

Flee fornication. Every sin that a man doeth is without 
the body : but he that committeth fornication sinneth 
against his own body. What? know ye not that your 
body is the temple of the Holy Ghost which is in you, 
which ye have of God, and ye are not your own ? For 
ye are bought with a price : therefore glorify God in your 
body, and in your spirit, which are God's. — 1 Cor. vi. 
18—20. 

Furthermore then we beseech you, brethren, and exhort 
you by the Lord Jesus, that as ye have received of us 
how ye ought to walk and to please God, so ye would 
abound more and more. For ye know what command- 
ments we gave you by the Lord Jesus. For this is the 
will of God, even your sanctification, that ye should 
abstain from fornication : that every one of you should 
know how to possess his vessel in sanctification and ho- 
nour ; not in the lust of concupiscence, even as the 
Gentiles which know not God : for God hath not called 
us unto uncleanness, but unto holiness. — 1 Thess. iv. 
1—7. 



" Bl,essed are the pure in heart, for they shall 
see God." " The law is spiritual," and taketh 
cognizance of the thoughts, as well as of the open 
act. " The Lord searcheth the heart and trieth 
the reins." " There is not a thought in my heart, 
but lo ! O Lord, thou knowest it altogether." 
Alas! "if thou wert strict to mark iniquity, who, 
O Lord, could stand ?" Who is clean from these 
transgressions ? Who has not been guilty of im- 
pure looks, thoughts and words, if not of impure 



CHASTITY. 



127 



deeds I And what soul of man is not by these 
holy precepts condemned I Some, indeed, pride 
themselves on their chastity ; with little reason, 
if their hearts could be seen, as God seeth them. 
But, in truth, such is the universal prevalence of 
unchastity in all its hateful forms, that one cannot 
take up a stone to cast at his neighbour. 

How many professed Christians live in the 
open violation of these Christian laws! How 
many transgress in secret ! Am I of this number ; 
or are these thing's abominable to me ? If I ever 
loved, encouraged, or practised them, are they 
now my abhorrence? Do I check and oppose the 
impure thought, or do I permit it to settle in my 
imagination and to dwell upon my lips ? If 
tempted, do I lend the eye or the hand, to the 
tempter, or rather, " pluck out" the one, and 
" cut off" the other ? Do I sternly refuse these 
members as an accomplice with the devil ? Do 
I parley with the enemy, and stay to argue the 
matter, or do I avoid this snare, by keeping quite 
within the citadel of holy thoughts, devout exer- 
cises, self-denial, useful occupations, lawful so- 
ciety, and self-diffidence? Let me not be found 
idling upon the walls, or on the house-top ! Warned 
by the sad example of the King of Israel against 
the effects of a single glance of the eye ; and 
animated by the noble and virtuous conduct of 
the steward of Potiphar, may I learn to flee an 
impure thought, as from the face of a serpent, 
and haste to escape from the snare of meretricious 
beauty and the solicitations of impure and unlaw- 
ful desire. 



128 



CHASTITY. 



How reasonable are the laws of Christ! What 
sufficient arguments are appended to the com- 
mands! Our own eternal safety and happiness; 
our high and honourable character; and the will 
of God, that we should resemble himself in holi- 
ness. 

And, as a rational creature, can I hear from 
the lips of this heavenly expositor of the law of 
God, that impure desires are in the esteem of the 
law-giver, as really sinful as the mature action ; 
and equally expose the transgressor to everlasting 
perdition ; and still permit unchaste looks, and 
secret emotions of evil to range without control 
and without dread of consequences ? That, surely, 
is no evidence of rationality, but of besotted folly. 

And what an argument is addressed to the Co- 
rinthians 1 " What, know ye not that your body 
is the temple of the Holy Ghost, which is in you, 
which ye have of God 1" Is it indeed so, that 
my body is the temple of God ? What then can I 
expect but that, if I presumptuously defile the 
temple of God, even with impure thoughts, the 
Holy Spirit will not only depart from me, but 
destroy the temple of my body, thus desecrated 
and rendered unfit for a celestial resident? 

Let not, then, the flesh ever prevail against the 
spirit, to obtain even audience for impure words, 
or sufferance for impure ideas. Am I besought, 
exhorted, commanded, that, as I have received 
instruction, " how I ought to walk and to please 
God, I should abound more and more ?" Am I 
expressly told that " this is the will of God, even 
my sanctification ;" that " God hath not called us 



CHASTITY. 129 

to uncleanness, but unto holiness ;" how ex- 
tremely base, vile, and ungrateful must I be to 
cherish even a thought displeasing to the purity 
of the " High and lofty one who inhabiteth eter- 
nity, whose name is Holy/' and who deigneth to 
make his dwelling with a sinful worm, to kindle a 
heavenly flame in a lamp of clay? In this holy 
fire, perish every image of impurity, soon as it is 
formed in the secret chamber of the heart ! Let 
not the Holy Spirit be grieved and provoked by 
witnessing in me the indulgence of sensual and 
unlawful desires ! Let my delight be in pleasing- 
God, in growing holiness, in more similitude to 
holy angels and "spirits of just men made perfect," 
in "perfecting holiness in the fear of God," in sen- 
sible conformity to the image of the Son of God, 
who was " holy, harmless, undefiled, and separate 
from sinners." 

Forgive, holy Lord God, all the sins of my 
childhood and youth, or riper age, against the laws 
of chastity : blot them out as a cloud, yea, as a 
thick cloud, these my transgressions : let them not 
be mentioned to me any more : cast them as a 
stone into the depths of the sea, and when sought 
for, let them not be found : grant me, O Lord, the 
blessedness of that man whose transgression is 
forgiven, whose sin is covered ; unto whom the 
Lord imputeth not iniquity. Behold, I was 
shapen in sin, and in iniquity did my mother con- 
ceive me. May the blood of Jesus Christ, thy 
Son, cleanse me from this and from all sin. May 
I henceforth " make a covenant with my eyes," 
that I regard not things forbidden — with my ear, 

g3 



130 



HYPOCRISY. 



my lips, my heart, watching daily, hourly, even 
to the end of this probation; and, then, happy 
day, I shall be admitted to the company of the 
pure and blest, with whom never can I be liable 
even to think amiss ; where no temptation is, no 
material for sin, no unlikeness to the Holy One. 



FRIDAY. 



HYPOCRISY. 

Beware of the scribes, who love to go in long clothing, and 
love salutations in the market-places, and the chief seats 
in the synagogues, and the uppermost rooms at feasts : 
who devour widows' houses, and for a pretence, make 
long prayers: these shall receive greater damnation. — 
Mark xii. 38—40. 

Beware ye of the leaven of the Pharisees, which is hypo- 
crisy. — Luke xii. 1. 

Then, in the audience of all the people, he said unto his 
disciples, Beware of the scribes, which desire to walk in 
long robes, and love greetings in the markets, and the 
highest seats in the synagogues, and the chief rooms at 
feasts: Which devour widows' houses, and for a shew 
make long prayers ; the same shall receive greater dam- 
nation — Luke xx. 45 — 47. 



Of all hateful things, hypocrisy in religion is the 
most odious. It is a direct insult to God, while it 
imposes a deception on man. The omniscience of 



HYPOCRISY. 131 

God is defied, and the ignorance of man is ho- 
noured. Homage is rendered to the creature, and 
reverence is denied to the Creator. How offen- 
sive must such conduct be in the sight of him who 
" searcheth the heart and trieth the reins of the 
children of men!" The long and ample robe 
covers not from his view the heart beneath, filled 
with avarice and pride : and he who " knew what 
is in man," kindly warns his disciples against 
the imposition to which they are exposed. We 
are to suspect hypocrisy in those who affect great 
state and pomp in religion, who exact homage, 
and who are ostentatious in their devotions. Co- 
vetousness and ambition rankle in their hearts, 
and we must treat them as spiritual foes. Awful 
is their fate ! Greater damnation awaits these 
hypocrites — a fate thus paraphrased in the ner- 
vous language of the immortal Milton: "They 
shall be thrown down eternally into the darkest 
and deepest gulf of hell, where, under the despite- 
ful control, the trample and spurn of all the other 
damned, that in the anguish of their torture shall 
have no other ease than to exercise a raving 
and bestial tyranny over them as their slaves and 
negroes, they shall remain in that plight for ever, 
the basest, the lowermost, the most dejected, most 
under foot and down-trodden vassals of perdi- 
tion." 

From all sins, O Lord, deliver me : but most 
of all from the detestable and greater damnation- 
deserving sin of hypocrisy ! 

Yet it is possible to suspect oneself of religious 
hypocrisy without reason. How many pure and 

g4 



132 HYPOCRISY. 

upright minds, excessively jealous over them- 
selves " with a godly jealousy," conscious of a 
multitude of imperfections, distressed with evil 
thoughts, shocked at the " deceitfulness of sin" 
within them, panting after holiness, " striving 
against sin," disappointed, mortified, and discou- 
raged at their slow progress in the heavenly 
journey, and " writing bitter things against them- 
selves," "in the gall of this bitterness," and 
"giving place" to the temptations of Satan, at 
length conclude that they must be hypocrites ! 
O mourner in Zion, what hypocrite ever lamented 
in secret over the plague of his own heart ? What 
hypocrite ever told the world that he feared and 
suspected he was a hypocrite? What "wolf in 
sheep's clothing" ever howled out his true cha- 
racter ? Which of this " generation of vipers," 
would not rather choose the concealment of the 
verdant turf? Take then, O child of " godly 
sorrow," " the oil of joy for mourning, and the 
garment of praise for the spirit of heaviness." 
Know that all thy self-indictments have been 
charged against themselves by the most eminent 
of the saints — all except the suspicion of hypocrisy ; 
for all are, in truth, consistent with sincerity. 
And even the holy apostle could exclaim : " Oh 
wretched man that I am, who shall deliver me 
from this dead body ?" 

But if there be indeed in my heart the least 
portion of this " leaven of the Pharisees," may I 
with horror cast it out, knowing that " a little leaven 
leaveneth the whole lump ;" and may I keep the 
Lord's feast, with the " unleavened bread of sin- 



ALMSGIVING. 



133 



cerity and truth." May the evidences of my ge- 
nuine character be stronger in heaven than upon 
earth! May I ever keep this motto before my 
eyes : " thou God seest me !" And if I am 
unknown, and misunderstood, and misjudged on 
earth, may I be well known and approved in heaven. 
When every character shall, at the tribunal of 
Christ, be unveiled, may I then appear in the true 
likeness of my Lord and Saviour, a " child of 
the light and of the day," and bearing the " image 
of the heavenly one." 



SATURDAY. 



ALMSGIVING. 

Give to him that asketh thee. — Matt. v. 42. 

Take heed that ye do not your alms hefore men, to be 
seen of them : otherwise ye have no reward of your 
Father who is in heaven. Therefore when thou doest 
thine alms, do not sound a trumpet before thee as the 
hypocrites do, in the synagogues and in the streets, that 
they may have glory of men. Verily I say unto you, 
they have their reward. But when thou doest alms, let 
not thy left hand know what thy right band doeth, that 
thine alms may be in secret : and thy Father who seeth 
in secret himself shall reward thee openly. — Matt. vi. 
1-4. 

He that hath two coats, let him impart to him that hath 
none ; and he that hath meat, let him do likewise. 
— Luke iii. 11. 

Give alms of such things as ye have. — Luke xi. 41. 



134 



ALMSGIVING. 



Sell that ye have and give alms : provide yourselves bags 
which wax not old — a treasure in the heavens that 
faileth not, where no thief approacheth, neither moth 
corrupteth : for where your treasure is, there will your 
heart be also. — Luke xii. 33, 34. 

I say unto you, Make to yourselves friends of the mammon 
of unrighteousness ; that, when ye fail, they may receive 
you into everlasting habitations. — Luke xvi. 9.* 

Now concerning the collection for the saints, as I have 
given order to the churches of Galatia, even so do ye. 
Upon the first day of the week, let every one of you lay 
by him in store, as God hath prospered him, that there 
be no gatherings when I come. — 1 Cor. xvi. 1, 2. 

I beseech you, brethren, (ye know the house of Stephanas, 
that it is the first-fruits of Achaia, and that they have 
addicted themselves to the ministry of the saints,) that 
ye submit yourselves unto such, and to every one that 
helpeth with us, and laboureth. — 1 Cor. xvi. 15, 16. 

To do good, and to communicate, forget not : for with 
such sacrifices God is well pleased.— Heb. xiii. 16. 



* After frequent and anxious meditations on this very 
difficult passage, I can arrive at no other conclusion re- 
specting its meaning than this : " Make you friends of 
this world's wealth, by just and charitable uses of it ; 
prudently as the unfaithful steward did, providing for a 
time of need ; that when this world's good shall fail, 
either by adversity, or by your own decease, when all 
enjoyment of it must terminate, you may have " treasure 
in heaven," " a good store in time to come ;" let your 
" good works be manifest beforehand," and "come up in 
remembrance before God;" so shall you have a joyful 
reception, into the eternal habitations of the blessed, who 
will be waiting to receive you, with congratulations, as ihe 
faithful servants of God, the true followers of his Son." 

This is indeed a lengthened paraphrase of the text, but 
those who know the difficulty of the passage, will perhaps 
not think the meaning exhausted, — especially if the whole 
scope of the chapter be considered, and the striking parable 



ALMSGIVING. 135 

In these commands I am taught to be ready to 
give alms ; for " God loveth a cheerful giver." 
Let me, therefore, not give grudgingly. I am 
taught also to avoid all ostentation of bounty. I 
will eudeavour to do good in secret, " as unto the 
Lord, and not unto men only." Hoarding is for- 
bidden. Enable me, O Lord, to avoid the spirit 
of the miser, and to lay up my treasure in heaven, 
that I may, indeed, " die rich." And, for re- 
ligious purposes, that the poor saints may be re- 
lieved and the gospel be spread abroad, 1 resolve 
to lay by a certain proportion of my gains, accor- 
ding to the commandment. Deliver me from self- 
ishness, O Lord ! Enable me to render unto thee 
a good account of my stewardship ! " Of thine 
own do we give thee." Thou hast an undoubted 
right, not to the tenth or the half only, but to the 
whole that I possess. May I never forget the 
words of the Lord Jesus, how he said, " It is more 
blessed to ffive than to receive." 5 have seen 



of the rich man and Lazarus with which it closes, and 
which by a negative view, illustrates the case of the un- 
faithful and improvident steward. 

The Syriac version, which seems to have read with the 
Alexandrine and Cambridge MSS., eicXiTr?/ instead of 
£n\nri]T€, appears to me preferable ; as it refers the 
failure to the wealth, and not to the persons : so that the 
text may thus be rendered, "Make to yourselves friends 
of worldly wealth, that, when it fails, you may be received 
into the eternal habitations." The phrase " Mammon of 
unrighteousness," is merely an idiom, as it appears by the 
11th verse, where it is contrasted with " the true mammon," 
or heavenly riches. 



136 



ALMSGIVING. 



upon the gate of a noble hospital in London, Dare 
quam accipere : but never that motto elsewhere. 
The blessedness of giving: — how little felt, how 
little believed ! The blessedness of receiving — 
how well understood, how universally desired ! But 
receiving is the blessedness of dependent man : 
giving, the blessedness of the almighty and most 
merciful God : surely, then, it must be " more 
blessed to give than to receive. 5 ' Oh, may this 
truth be graven deep in my heart ! Then will 
alms-giving be my delight, my business, my ele- 
ment. I shall then, as a god, " go about doing 
good :" not in the spirit of a Pharisee, to be seen 
by men, or to purchase the pardon of my sins, or 
to acquire a stock of merit by supererogation. 
Monstrous absurdity ! supererogation ! What is 
it ? a nonentity, a dream, a popish fiction ; alas ! 
a delusion which has deceived and is still deceiv- 
ing its thousands ! For, what merit can I obtain 
on my own account to avail with God for the 
pardon of one sin ? How much less can I obtain 
merit to avail on the behalf of other men ? Could 
this be done, of what use would the sacrifice and 
intercession of Christ be ? What need for his in- 
carnation and first advent ? No : " though I give 
all my goods to feed the poor and have not 
charity" — true Christian love, " I am nothing." 
With all my proud and boastful pretensions and 
superior virtue, without this divine grace " I am 
nothing." Notwithstanding the high applause of 
men, naming me philanthropist, benefactor, father 
of the poor, quoting my deeds of munificence to 
prisons, hospitals, asylums, schools, infirmaries, 



CHRISTIAN ZEAL 137 

dispensaries; erecting for me a marble statue of 
highest art. as the ornament of my country, with- 
out love I am nothing," — still nothing in the sight 
of Him who " seeth not as man seeth, for man 
looketh at the outward appearance, but the Lord 
looketh at the heart" At the last day, when 
" the secrets of all hearts shall be made manifest," 
the secret and inmost motives which have actuated 
me in alms-giving, shall be revealed. " Then, 
oh then, shall I hear the words, which I have often 
read, addressed to me by the living voice of the 
" great Judge of quick and dead," " forasmuch as 
ye have done it unto the least of these, ray breth- 
ren, ye have done it unto me ?" or shall I hear 
the reverse : " Whatever you have done, ostenta- 
tious and self-righteous hypocrite, you have done 
for your own glory, and not from love to me or 
mine I Examine, O my soul, examine thoroughly : 
prove thy works by the test given, and let not 
" a deceived heart turn thee aside !" 



SUNDAY. 



CHRISTIAN ZEAL. 



It is good to be zealously affected always in a good 

thing-.— Gal. iv. 18. 
Beloved, when I gave all diligence to write unto you of 

the common salvation, it was needful for me to write 



138 



CHRISTIAN ZEAL. 



unto you and exhort you, that ye should earnestly con- 
tend for the faith which was once delivered unto the saints. 
For there are certain men crept in unawares, who were 
before ordained to this condemnation, ungodly men, 
turning the grace of our God into lasciviousness, and 
denying the only Lord God and our Lord Jesus 
Christ— Jude 3, 4. 
As many as I love I rebuke and chasten. Be zealous, 
therefore, and repent. — Rev. iii. 19. 



Zeal in general is defined to be " passionate 
ardour for any person or cause." Christian zeal 
is distinguished by the objects which it promotes, 
and the means, which it adopts for their accom- 
plishment. To some Christians of warm tempera- 
ment it is necessary that the features of true and 
warrantable zeal should be distinctly pointed out, 
in order to warn them of the excesses to which 
they may run, while they may imagine that they 
are serving God : and to other Christians of lan- 
guid affections and cold temperament, it is re- 
quisite to apply stimulants to action in the known 
service of their Lord. The one may become su- 
perstitious, mistaken, bigotted, and persecuting : 
the other lukewarm and indifferent. 

But even when brought just to that hallowed 
and steady zeal, which is required in all, we must 
sorrowfully acknowledge that it is but too possible 
to degenerate into carnal security, inordinate affec- 
tion, spiritual sloth, and negligence. 

Hence, says the apostle, with much reason, " it 
is good," it is honourable and praise-worthy, " to 



CHRISTIAN ZEAL. 



139 



be always zealously affected in a good thing:" 
always, not with a transient, meteoric flame. How 
sad an epitaph on Christian character, " Ye did 
run well !" How strong an expression of disgust 
does Jesus employ toward the congregation at 
Laodicea : " I wish thou wert cold or hot ; so then 
because thou art lukewarm, and neither cold nor 
hot, I will spue thee out of my mouth." What 
Christian can endure this indignity, this dreadful 
reprobation I And yet how many are provoking 
it! Am I among that number? Are those mer- 
ciful words addressed to me, " As many as I love, 
I rebuke and chasten, be zealous therefore and re- 
pent." Have I '*■ left my first love?" Have I 
abandoned my " first works ?" Are " the last 
works more than the first," or less ? By this test 
let me faithfully try my spiritual state. Jesus 
says to each of the Asiatic congregations, '■ I know 
thy works :" and might he not say to me as to 
those in Sardis, " Be watchful and strengthen the 
things which remain, that are ready to die : for I 
have not found thy works perfect before God ?" 

Rouse up, then, my soul, gird up thy loins, and 
begin anew the glorious race ! Set before thee 
always " the prize of thy high calling in Christ 
Jesus." So run that thou mayest obtain ! 

The wise and good Apostle, however, would 
not " run uncertainly, nor contend as one that beat- 
eth the air." We must know the objects and 
means which are to engage our zeal. 

The Galatian Christians are told that every 
thing honourable, virtuous and good, is to be pur- 
sued with zealous affection. The apostle Jude 



140 CHRISTIAN ZEAL. 

is more express in his exhortation to " contend 
earnestly for the faith, which was once delivered 
to the saints," adding this reason ; " for there are 
certain men crept in unawares, ungodly men, turn- 
ing the grace of our God into lasciviousness, and 
denying our only Master and Lord Jesus Christ." 
Here the Christian soldier is called to arms : the 
trumpet is blown : the foe is even in the camp : 
the battle commences with these " ungodly men." 
They would corrupt and pervert the faith : they 
profess to be Christians ; but they are enemies in 
disguise. They entered amongst us with loud 
and high pretensions to a knowledge and expe- 
rience of Christian truth : they extolled in ex- 
traordinary terms, " the grace of God;" but. with 
what design ? only that they might insinuate and 
infer the abrogation of all moral duty ; and have, 
at length, not only denied the holy law of God as 
the Christian rule of life, but have proceeded to 
that extreme of impiety, as to maintain that the 
more they sin against the law — the more unholy 
and lascivious they are, the more is the grace of 
God displayed and honoured in their salvation ! 
Oh ! doctrine of devils ! Gospel of the infernals ! 
Exposition of the father of lies! Worthy disciples of 
such a master ! Enemies of " our only master and 
Lord Jesus Christ !" Against ye all will we " ear- 
nestly contend :' we will strive together for the faith 
of the gospel." With all our might and in all lawful 
ways, will we strive. If we are cold and heartless 
in this cause " may our tongue cleave to the roof 
of our mouth, and our right hand forget her skill !" 
Expect us night and day at our post, never slum- 



CHRISTIAN ZEAL. 141 

bering or sleeping, arrayed in " the whole armour 
of God," and wielding in God's great name " the 
sword of the Spirit." Avannt, or yield ! Ye have 
no business in our Christian territory. Go to 
" Epicurus' stye :" turn his doctrine as you please ; 
but " the grace of God," ye shall not, with our 
leave, " turn into lasciviousness." 

If any condemn this language as too fervent, 
let them hear a strain from the incomparable 
Milton. " Our Saviour, who had all gifts in him, 
was Lord to express his indoctrinating power in 
what sort him best seemed ; sometimes by a mild 
and familiar converse ; sometimes with plain and 
impartial home-speaking, regardless of those whom 
the auditors might think he should have had in 
more respect; otherwhile, with better and ireful 
rebukes, if not teaching, yet leaving excuseless 
those his wilful impugners. What was all in 
him, was divided among many others, the teachers 
of his church ; some to be severe and ever of a sad 
gravity, that they may win such, and check some- 
times those who be of nature over- confident and jo- 
cund ; others were sent more cheerful and free, 
and still as it were at large, in the midst of an 
untrespassing honesty ; that they who are so tem- 
pered, may have by whom they might be drawn 
to salvation ; and they who are too scrupulous, 
and dejected of spirit, might be often strengthened 
with wise consolations and revivings : no man 
being forced wholly to dissolve that ground-work 
of nature which God created in him ; the san- 
guine to empty out all his sociable liveliness, the 
choleric to expel quite the unsinning predomi- 



142 CHRISTIAN ZEAL. 

nance of his anger; but that each radical humour 
and passion, wrought upon and corrected as it 
ought, might be made the proper mould and foun- 
dation of every man's peculiar gifts and virtues. 
Some, also, were indued with a staid moderation 
and soundness of argument, to teach and convince 
the rational and sober-minded ; yet not therefore 
that to be thought the only expedient course of 
teaching ; for, in times of opposition, when, either 
against new heresies arising, or old corruptions 
to be reformed, this cool unpassionate mildness 
of positive wisdom is not enough to damp and 
astonish the proud resistance of carnal and false 
doctors ; — then, (that I have may have leave to 
soar awhile as the poets use,) Zeal, whose sub- 
stance is ethereal, arming in complete diamond, 
ascends his fiery chariot, drawn with two blazing 
meteors, figured like beasts, but of a higher breed 
than any the zodiac yields, resembling two of 
those four which Ezekiel and St. John saw, the 
one visaged like a lion, to express power, high 
authority and indignation; the other of counte- 
nance like a man, to cast derision and scorn upon 
perverse and fraudulent seducers : with these the 
invincible warrior, Zeal, shaking loosely the 
slack reins, drives over the heads of scarlet pre- 
lates, and such as are insolent to maintain tradi- 
tions, bruising their stiff necks under his flaming 
wheels. Thus did the true prophets of old com- 
bat with the false : thus Christ himself, the foun- 
tain of meekness, found acrimony enough to be 
still galling and vexing the prelatical Pharisees. 
But ye will say, these had immediate warrant from 



CHRISTIAN ZEAL. 143 

God to be thus bitter ; and I say, so much the 
plainer is it proved, that there may be a sanctified 
bitterness against the enemies of truth."* 

While this diamond-clad invincible warrior, 
however, is driving over the enemies of truth 
and righteousness, he has, slung over his shoulder, 
a silver trumpet, with which he is ready to blow a 
"joyful sound," proclaiming " liberty to the cap- 
tives and the opening of the prison-doors to them 
that are bound ;" announcing " peace on earth, 
good will to men :" declaring the all-acceptable 
tidings, that " Jesus Christ came into the world 
to save sinners," and that " God was in Christ 
reconciling the world unto himself, not imputing 
their trespasses unto them." 

In all these objects and endeavours the zealous 
Christian, as a true philanthropist, keeps in view 
the general happiness of mankind. He is not a 
sour misanthrope, a gloomy and unnatural theorist, 
a conspirator against the liberty and happiness of 
his kind : no, he sincerely and affectionately loves 
the human race : he is happy when he can alle- 
viate any cf the sufferings of humanity; happy 
when he can supply the antidote to the various 
evils which sin inflicts on transgressors. He is a 
" brother born for adversity :" he ie weeps with 
them that weep, and rejoices with them that 
rejoice :" " who is weak and he is not weak ; 
who is offended and he burns not ?" A zealous 
Christian is a common blessing : he is the salt of 

* Apology for Smectymmms. 



144 



FORTITUDE. 



the land ; he is a light in a dark benighted world ; 
he is a Joseph to famishing thousands : whitherso- 
ever he goes he carries God with him, in whose 
" presence there is fulness of joy." 

The business of the zealous Christian is to 
teach the ignorant, to warn the careless, to ad- 
monish the profane, to relieve the needy, to " visit 
the fatherless and widow in their affliction," to 
plead the cause of the oppressed. In all this he is 
no fanciful theorist, and barren speculator; but, 
while the wise in their own conceit are debating 
and adjusting their principles, and making a show 
of great preparation, to sweep away with a stroke 
the common calamities of man, he is busily em- 
ployed, though with little or no ostentation, in 
doing that work, which they only talk of ox project. 
By a divine tact and instinct, not by a scholastic 
rule, he touches the hidden springs of our nature, 
and obtains from Heaven the secret of doing 
good. 



MONDAY. 



FORTITUDE. 



When ye shall Lear of wars and rumours of wars, be ye 
not troubled ; for such things must needs be ; but the 
end is not yet: for nation shall rise against nation, and 
kingdom against kingdom ; and there shall be earth- 
quakes in divers places, and there shall be famines and 
troubles : these are the beginnings of sorrows. — Mark 
xiii. 7, 8. 

But when ye shall hear of wars and commotions, be not 
terrified: for these things must first come to pass, but the 



FORTITUDE. 145 

end is not by and by. Then said be unto them, Nation 
shall rise against nation, and kingdom against kingdom : 
And great earthquakes shall be in divers places, and 
famines, and pestilences, and fearful sights, and great 
signs shall there be from heaven. — Luke xxi. 9—11. 

Forasmuch then as Christ hath sufFered for us in the flesh, 
arm yourselves likewise with the same mind : for he that 
hath suffered in the flesh, hath ceased from sin ; that he 
no longer should live the rest of his time in the flesh to 
the lusts of men, but to the will of God. — 1 Pet. iv. 
1, 2. 

Stand fast in the faith ; quit you like men : be strong. — 
1 Cor. xvi. 13. 



How much does true religion elevate the human 
character ! The ignorant it enlightens ; the im- 
pure it cleanses : the irascible it calms ; and the 
timorous it inspires with fortitude; a fortitude 
superior to that of Mutius, Regulus, or Cato. 
Many of the most brave and heroic minds have 
been subdued by calamity ; and where is the man 
unsupported by true religion, who can sustain the 
sudden shocks of public distress and private 
affliction, without symptoms of agitation and 
alarm ? 

But the duty of the Christian in such circum- 
stances is clearly pointed out. " When we hear 
of wars, and rumours of wars :" of " nation rising 
against nation, and kingdom against kingdom ;" of 
" commotions ;" of " great earthquakes in divers 
places;" of " famines and pestilences;" and even 
should there be " fearful sights," and " great 
signs from heaven," we are not to be troubled and 
terrified. 

H 



146 



FORTITUDE. 



Yet surely these calamities are terrible, and 
enough to make "men's hearts fail them for fear:" 
enough to produce " distress of nations with per- 
plexity." And these effects shall be produced 
in " the men of the world, who have their portion 
in this life." Alas ! what a portion ! How eva- 
nescent, how destructible! War desolates their 
fertile country, and bereaves them of their sons ; 
the earthquake shakes all the grandeur and beauty 
of their architecture into ruin ; famine sweeps 
away all their luxurious dainties ; and pestilence 
suddenly seizes them in full health, and hurries 
them away to more fearful pains in " their own 
place." Whether they see these miseries, or 
suffer them, they must be terrified, dejected, and 
wretched. 

Not so the faithful and obedient servant of 
Christ. He is forewarned of these things ; he 
expects them : he perceives something of their 
utility to the great cause of religion ; how the walls 
of Zion are built " in troublous times," and how 
" the eternal purpose" of God is fulfilled by these 
visitations. And, while he mourns over the crimes 
of men which call for this retribution, he discerns 
in these " signs of the times" the tokens of his 
Lord's triumph over all his enemies, and the ap- 
proach of a glorious period of truth, righteousness, 
and peace throughout the world. 

Instead, therefore, of alarm at these terrific 
signs, he is calm and serene. Amidst all the fear- 
ful sights and great signs from heaven, which the 
enemies of Christ behold, he " sees a sight they can- 



FORTITUDE. 147 

not see ;" his own Redeemer and Lord, who " rides 
in the whirlwind and directs the storm." 

Some of these awful and portentous signs are 
now evidently passing- before our eyes. What 
then are our thoughts; how do we feel; what is 
our duty? Our Lord charges us not to be troubled, 
not to be terrified. Are our minds then prepared 
for these events ; can we bear the tossing of the 
ship on the troubled waves without fear, knowing 
that though Christ appears to sleep, his " heart 
waketh" for our protection and safety ? Can we 
say ; " God is our refuge and strength, a very 
present help in trouble : therefore will not we 
fear, though the earth be removed, and though 
the mountains be carried into the midst of the sea ; 
though the waters thereof roar and be troubled, 
though the mountains shake with the swelling 
thereof." Wherefore should we Christians be 
terrified at the fulfilment of our Lord's predictions, 
which should rather act as a corroboration of our 
faith and confidence in him? Can we not trust 
his own cause in his own hands? Can we be more 
concerned for the ark than he is, who has not only 
foretold all these signs of the times, but has 
" given himself for us," a sacrifice for our sins, 
to save us from " the wrath to come ?" Let us 
but sincerely believe in him, and whatsoever woes 
shall befal the ungodly it shall be well with us. 
With holy fortitude, then, let us behold " the 
terrible doings of the Lord among the children of 
men." " Come, my people, enter thou into thy 
chambers, and shut thy doors about thee : hide 
thyself, as it were, for a little moment, until the 

h2 



14* 



FORTITUDE. 



indignation be overpast : for " behold, the Lord 
cometh out of his place, to punish the inhabitants 
of the earth for their iniquity." 

But Christian fortitude may be called, not only 
to repel fear of public calamities falling upon a 
profane and evil world : it may also be required 
for the support of the soul under suffering. Pu- 
sillanimity and cowardice must not be allowed 
in the heart of the Christian soldier. " As Christ 
hath suffered for us in the flesh, arm yourselves 
likewise with the same mind." " Stand fast; quit 
you like men ; be strong." 

No example, surely, can be more animating 
than that which is set before us in the person of 
our Lord. What constancy, what extraordinary 
fortitude did he display under sufferings, reproach,, 
scorn, malignity of men and devils ! How did he 
" endure the cross, despise the shame, and bear 
the contradiction of sinners against himself." How 
much the magnanimous apostle had caught the 
genuine spirit of his divine Master, when he said 
to the elders of the congregation at Ephesus ; 
" And now, behold, I go bound in the spirit to 
Jerusalem, not knowing the things that shall befal 
me there ; save that the Holy Spirit witnesseth 
in every city, saying, that bonds and afflictions 
wait for me. But none of these things move me, 
neither count I my life dear unto myself, so that 
I might finish my course with joy and the ministry 
which I have received of the Lord Jesus, to testify 
the gospel of the grace of God." And also to the 
brethren of Ca?sarea, dissuading him from going 
to face his enemies at Jerusalem : " What mean 



FORTITUDE. 149 

ye to weep and to break mine heart ? for I am 
ready not to be bound only, but also to die at Je- 
rusalem for the name of the Lord Jesus." This 
was no vain boast ; for being- " strong in the grace 
which was in Christ Jesus," he went forth and 
with undaunted spirit met the foe : his motto 
being, "I am sufficient for all things, through 
Christ who strengtheneth me." 

Are we exposed, or likely to be exposed, to 
persecution for Christ's sake, " let us arm our- 
selves also with the same mind." Let us not 
yield to natural timidity, nor allow ourselves to 
be infected with the fears of others, nor permit 
men with " sleight, and cunning craftiness," to 
practise upon our credulity. " In a time of per- 
secution in the last century," says Dr. Watts, 
" some pious ministers met together, expressing 
their mutual fears, and consulting how to provide 
for their own safety : when one stood up in the 
spirit of faith, and said, we are all immortal till 
our work is done; whereby he declared his lively 
sense of the restraining power of God over the 
malice of men, and his assurance that God would ' 
preserve them in life, so long as he had any service 
to employ them in. This was in truth, a sublime 
thought. A Roman orator, or a Greek poet, 
would have been admired and celebrated for it 
by all the critics. This was the language of faith, 
and it had a sublime and glorious effect ; it dis- 
persed their fears at once, and they went away 
rejoicing." 

Are we suffering from bodily pain and infirmity, 
poverty, losses, embarrassments, disappointments, 



150 FORTITUDE. 

calumny, bereavements, treachery, or any other 
of the numerous troubles of this mortal life ; now is 
the time for the exercise of this noble Christian 
grace, which dignifies the poorest and the lowest 
of the human race, and places him beside the 
greatest models of human virtue, lauded by philo- 
sophy and fame : — nay, more, for some of their 
greatest names are stained with the infamy of 
self-murder, with the disgrace of cowardice, in 
their conflict with calamity. Cato, with all his 
virtue, was not proof against the fear of Csesar's 
revenge; and to avoid it fled by suicide, a deed 
strangely applauded by moralists, Christian as 
well as heathen. The apostrophe of Valerius 
Maximus to the memory of the Roman may be 
in part excused, when he says : " Utica, O Cato, 
is the witness of thy illustrious exit, in which, from 
thy brave wounds, streamed forth, less of blood 
than of glory : since, in falling most resolutely on 
thy sword, thou hast given a noble lesson to men, 
how much dignity without life ought to be pre- 
ferred by the good, to life without dignity." But, 
how Dodwell and Addison can fall into the same 
strain is surprising and deplorable, when even 
Aristotle, and Andronicus his commentator, could 
speak with the most decided reprobation of such 
conduct. Aristotle says of the self-murderer, that 
he is " injurious to the commonwealth by depriv- 
ing it of a member without its consent;" and 
his commentator adds, that " the laws punish such 
a one as far as they can by denying his body the 
privilege of sepulture." " We are listed under 
providence," says Collier from Plato, " and must 



FORTITUDE. 



151 



wait till the discharge comes. To desert our 
colours will be of more than mortal consequence. 
He that goes into the other world before he is sent 
for, is like to meet with no very good welcome." 
How long shall Heathen philosophers put 
to shame Christian moralists I " We have not so 
learned Christ" as to think of attempting to re- 
lieve ourselves under suffering, by an act so base, 
so wicked, so repugnant to all right feeling and 
just sentiments, and so expressly opposed to the 
dispensations of Divine providence. The thought 
may visit us ; the temptation may haunt and 
oppress the mind ; but not for one moment must 
it be entertained. " Get thee behind me, Satan," 
must be our cry, while we at the same time " look 
to the strong one for strength ;" who for our con- 
solation under trial has said ; " as thy days, thy 
strength shall be." " Be strong," then, O Chris- 
tian, "Yea, be strong;" for thy God will not 
" suffer thee to be tempted above that which thou 
art able to bear; but will with the temptation 
make a way to escape that thou mayest be able to 
bear it." Plead this gracious promise at "the 
throne of grace." Say, " in the Lord have I 
righteousness and strength." " When my flesh 
and my heart fail, the Lord is the strength of my 
heart and my portion for ever." I can bear all 
trouble, all suffering, all human ills with this di- 
vine support. I will not " make flesh mine arm." 
No longer will I " lean to my own understanding, 
nor trust my own heart ;" but I will commit my- 
self to the everlasting arms " of my heavenly 
Father." He shall " bear me as on eagles' wings:" 



152 SPIRITUAL JOY. 

lie will carry me through every stage of this wil- 
derness, even unto hoary hairs : he will " guide 
me by his counsel," till I shall reach the borders of 
the land of rest ; and then, 

The holy triumphs of ray soul 
Shall death itself outbrave, 
Leave dull mortality behind, 
And fly beyond the grave. 



TUESDAY. 



SPIRITUAL JOY. 

Rejoice not that the spirits are subject unto you ; but 
rather rejoice, because your names are written in heaven. 
—Luke x. 20. 

Rejoicing in hope. — Rom. xii. 12. 

Rejoice in the Lord alway, and again I say, Rejoice. — 
Philip, iii. 1 ; iv. 4. 

Rejoice evermore. — 1 Thess. v. 16. 

In every thing give thanks, for this is the will of God in 
Christ Jesus concerning you. — 1 Thess. v. 18. 

My brethren, count it all joy when ye fall into divers 
temptations ; knowing this, that the trying of your faith 
worketh patience. But let patience have her perfect 
work, that ye may be perfect and entire, wanting nothing. 
— James i. 2—4. 

Is any merry, let him sing psalms.— James v. 13. 



This is indeed a heavenly grace, a celestial 
duty, a pleasant command. It is evidently the 
will of God, that our religion should be no cause 



SPIRITUAL JOY. 153 

of sorrow to us, that it " never was designed to 
make our pleasures less :" for who can pronounce 
that man miserable who "rejoices always," who 
" rejoices evermore," who in " every thing gives 
thanks," who "rejoices in tribulation," who " counts 
it all joy, when he falls into trials," various and 
distressing, who can sing praises to God at mid- 
night in the deepest recesses of a prison, and 
loaded with chains and infamy ? 

Whence then this perennial fountain of joy ? 
" Man is born to trouble." 

" In tbis shape or in that has God entailed 
Tbe mother's throes, on all of woman born, 
Not more the children than sure heirs of pain." 

Whence therefore does this antidote come? 
This cannot be the joy of the world, which is so 
marred by envy, disappointment, satiety, sickness, 
and fear of death. By what extraordinary secret 
is the heart of the Christian, a spring of unceasing 
joy? The answer is before us in the words of 
our Lord ; " Rejoice not that the spirits are subject 
unto you ; but rather rejoice, because your names 
are written in heaven." The assurance of hope 
in the mercy of God and the merits of Christ is 
the parent of spiritual joy. 

This to me, then, becomes the most interesting 
question, what reason have I to believe that my 
name is written in heaven 1 Can this be ascer- 
tained I Am I warranted to indulge in this holy 
and divine joy I Is it fanatical and wild to 
entertain this assurance ? But, were not the 
apostles justified in cherishing this joy, on the 

h3 



154 



SPIRITUAL JOY. 



undoubted assurance of the fact, that their names 
were written in heaven? And may not a Chris- 
tian, in the present age, do the same ? Surely he 
may. The privileges of the saints were not in- 
tended to be confined to the first age of our reli- 
gion. We need this joy and this assurance of 
hope, as much as those who have lived before. 

Since, however, the voice of Jesus, soft and 
melodious as the harps of heaven, is no more 
heard on earth, by what evidence may I reach 
the knowledge of my part in the book of life ? 
"Whereby may I know that I shall inherit" the 
promise ? Do I know, feel, and bewail my condi- 
tion as a sinner, condemned by the law of God 
and my own conscience to everlasting perdition ? 
Have I fled to the hope and refuge of the cross of 
Christ, trusting in him, and him only as "made 
of God unto me wisdom, and righteousness, and 
sanctification, and redemption?" Do I "abhor 
that which is evil, and cleave to that which is 
good V Are the laws of Jesus my great rule 
of life, and do I aim at following his all-perfect 
example of virtue and holiness ? Do I " love 
the brethren ?" Are my " affections set on things 
which are above, not on things on the earth ;" and 
is my conversation daily in heaven by prayer, 
meditation, and spiritual exercises ? Then surely 
I am a believer in Jesus, and though still very, 
very imperfect yet a sincere and genuine follower 
of him as my Lord and Master. If so, who shall 
rob me of the high hope and joyful assurance, that 
as one of his sheep, all named and numbered 
by himself the good Shepherd, my unworthy name 



SPIRITUAL JOY. 155 

also is found written in the " Lamb's book of 
life?" 

Thus do I build my house, not on the shifting 
sands of phantasies, impressions, presumptions ; 
but on the solid and eternal rock of "repentance 
toward God and faith toward our Lord Jesus 
Christ" — " the faith of God's elect" — " the faith 
that worketh by love" — that which is " careful 
to maintain good works," to " observe Christ's 
sayings and do them." Let the rain descend, the 
floods come, the winds blow and beat upon this 
house, it shall not fall, for it is founded on a rock. 

I will then adopt the saintly strain of the Virgin, 
and say, " My soul doth magnify the Lord, and 
my spirit doth rejoice in God my Saviour." And 
with David : " I have trusted in thy mercy ; my 
heart shall rejoice in thy salvation. I will sing 
unto the Lord, because he hath dealt bountifully 
with me." " Thou wilt shew me the path of life : 
in thy presence is fulness of joy ; at thy right hand 
there are pleasures for evermore." "The ran- 
somed of the Lord shall return and come to Zion 
with songs and everlasting joy upon their heads : 
they shall obtain joy and gladness, and sorrow and 
sighing shall flee away." 

O glorious and happy company of the redeemed, 
crowned with unfading, everlasting joy, singing 
" the high praises of God," as ye enter his palace- 
gate, clad in robes of dazzling brightness, with 
palms of triumph in your hands, and harps of 
gold; "your joy is full!" The Captain of your 
salvation hath made you more happy than earthly 
conquerors. Their names have perished, or they 

h4 



156 SPIRITUAL JOY. 

have been stained with infamy and crime ; and 
the most mighty heroes of this world's greatness, 
may now be the most unhappy of the human race : 
their brow may be crowned with thorns, and they 
may be tormented, day and night, with the hideous 
yells of those who once sung their praise and 
extolled them to the skies. But you have "ob- 
tained joy and gladness" most enviable, most to be 
desired. You have reached the fountain of life, 
of pure and perpetual pleasure. God himself 
has wiped away from your eyes every tear ; and I 
see the sad and sable forms of sorrow and sighing, 
once haunting and annoying you here in this vale 
of teai-s, now fleeing away from you for ever, to 
their own proper abode of darkness and despair. 
And shall I, happy saints of the Most High, ever 
join ye ; and will ye ever welcome me in among 
you as the blessed of the Lord, to swell with my 
feeble and unworthy voice the high anthem of 
eternal praise, and everlasting joy ? 

" The thought of such amazing hliss 
Should constant joy create." 

Rejoice, my soul, in the Lord, again I say, 
Rejoice ! " Why art thou cast down, O my soul, 
and why art thou disquieted within me? Hope 
thou in God, for I shall yet praise him who is the 
health of my countenance and my God." Adieu, 
all earthly sorrows, all earthly joys ! " Farewell 
father and mother, friends and relations ; farewell 
world and all delights; farewell sun, moon, and 
stars ; welcome God and Father; welcome sweet 
Jesus, the mediator of the New Covenant ; wel- 



BIGOTRY. 157 

come, blessed Spirit of grace and God of all con- 
solation ; welcome glory, welcome eternal life, 
welcome death !"* 



WEDNESDAY. 



BIGOTRY. 

And John answered and said, Master, we saw one casting 
out devils in thy name, and we forbade him, because he 
followeth not with us. And Jesus said unto him, forbid 
him not ; for he that is not against us, is for us. — Luke 
ix. 49, 50. 

And, behold, a certain lawyer stood up and tempted him, 
saying, Master, what shall I do to inherit eternal life ? 
He said unto him, What is written in the law, how read- 
est thou? And he answering, said, Thou shalt love the 
Lord thy God with all thy heart, and with all thy soul, 
and with all thy strength, and with all thy mind ; and thy 
neighbour as thyself. And he said unto him, thou hast 
answered right : this do, and thou shalt live. But he, 
willing to justify himself, said unto Jesus, And who is 
my neighbour ? And Jesus answering said : A certain 
man went down from Jerusalem to Jericho, and fell 



* The conclusion of the eloquent, pious, and affecting 
address of the Rev. Hugh M'Kail, delivered by him on the 
scaffold at his execution, December, 1668, at the Market 
Cross of Edinburgh. His crime was, resistance against 
the establishment of Prelacy in Scotland. The detail, as 
related in Crookshank's ' History of the State and Suf- 
ferings of the Church of Scotland, from the Restoration to 
the Revolution/ affords many interesting and instructive 
lessons. See Vol. i. p. 237. 



158 



BIGOTRY. 



among thieves, which atripped him of his raiment, and 
wounded him, and departed, leaving him half dead. 
And, by chance, there came a certain priest that way ; 
and when he saw him, he passed by on the other side : 
and likewise a Levite, when he was at the place, came 
and looked on him, and passed by on the other side. 
But a certain Samaritan, as he journied, came where he 
was ; and when he saw him, he had Compassion on him ; 
and went to him, and bound up his wounds, pouring in 
oil and wine, and set him on his own beast, and brought 
him to an inn, and took care of him. And, on the mor- 
row, when he departed, he took out two-pence, and gave 
them to the host, and said unto him, take care of him: 
and whatsoever thou spendest more, when I come again, 
I will repay thee. Which now of these three thinkest 
thou was neighbour unto him that fell among the 
thieves ? And he said, he that shewed mercy on him. 
Then said Jesus unto him, Go and do thou likewise. — 
Luke x. 25—37. 

Take heed that the light which is in thee be not darkness.* 
— Luke xi. 35. 

And he said unto them, ye know how that it is an unlawful 
thing for a man that is a Jew, to keep company with, or 
come unto one of another nation ; but God hath showed 
me that I should not call any man common or unclean. 
—Acts x. 28. 

And if some of the branches be broken oif, and thou being 
a wild olive tree wert graffed in amongst them, and with 
them partakest of the root and fatness of the olive-tree : 
boast not against the branches : but if thou boastj thou 
bearest not the root, but the root thee. Thou wilt say 
then, The branches were broken off, that I might be 
graffed in. Well : because of unbelief they were broken 
of, and thou standest by faith. Be not high minded, but 
fear. For if God spared not the natural branches, take 

* i. e. See that you use aright your understanding, and 
mistake not error for truth. Do not fancy that you know 
the truth while you are in error. 



BIGOTRY. 159 

heed lest lie also spare not tliee. Behold therefore the 
goodness and severity of God : on them that fell, severity ; 
hut towards thee, goodness, if thou continue in his good- 
ness : otherwise thou also shalt be cut off. And they 
also, if they abide not still in unbelief, shall be gratfed 
in : for God is able to graff them in again. For if thou 
wert cut out of the olive-tree, which is wild by nature, 
and wert grafted contrary to nature into a good olive- 
tree ; how much more shall these which be the natural 
branches, be grafted into their own olive-tree?— Rom, 
xi. 17—24. 



Under the reputable names of zeal and pa- 
triotism, is too often concealed the disreputable 
offence of bigotry. While it is justifiable and 
right to cherish zeal for our own sentiments, as 
being adopted on account of their presumed truth 
and importance, we are liable to contract so great 
a fondness for them because they are our own, as 
to make us blind to the opinions and arguments 
which may be opposed to them by others. And, 
while it is a sacred duty, as well as a natural affec- 
tion, to love our country, and those of our own 
nation in particular, in what part of the world 
soever we may happen to meet with them, it is an 
offence against the law of nature, aud the law of 
Christ, the great philanthropist, to indulge in 
national antipathies, and to raise barriers against 
the free and friendly intercourse of nations. These 
idols of the tribe and of the den are as offensive 
to pure Christianity as to true philosophy ; and 
their horrid reign, it is to be hoped, will speedily 
give way before the benign sway of the sceptre of the 



160 



BIGOTRY. 



Prince of peace. This bigotry, both national and 
sectarian, hath too long- held a powerful empire 
over the human mind. It is high time that the 
yoke were broken, and that the oppressed mind 
were released from its galling chain. The ancient 
Jews would have no dealings with the Samaritans, 
their neighbours, because they had built a temple 
on Mount Gerizim, in Samaria, and had given 
out that in Samaria, and not at Jerusalem, 
men ought to worship God. The Samaritans 
persisting in the original schism of Jeroboam 
were undoubtedly in the wrong ; and it would 
have been the duty of the Jews to testify with 
proper zeal against the error ; but zeal had 
degenerated into bigotry, such bigotry that a 
Samaritan might perish with hunger, or bleed to 
death at their doors, before they would stretch 
forth a hand to help. The common feelings of hu- 
manity were suppressed by the rancour of national 
antipathy. The Samaritan would succour the 
wretched Jew, but the Jew would, in similar cir- 
cumstances, suffer the Samaritan to perish. Our 
Lord, however, teaches us that we are not to stifle 
the voice of humanity within us, when we behold 
a neighbour, either of our own or of another nation, 
in distress. The good Samaritan, with all his 
errors, was a more lovely character than the 
proud and selfish priest. The Samaritan might be 
theologically wrong, but he was practically right : 
the Jew might be theologically right, but he was 
practically wrong. The certainty of being right, 
the fact of being right in regard to religious doc- 
trine, far from lifting us up with pride and haughti- 



BIGOTRY. 1G1 

ness, and hardening our hearts against the common 
offices of humanity toward those who may be in 
error, should operate just in the contrary way. 
Infidels have been known to resist and reject all 
arguments, until believers have visited and relieved 
them in a time of sickness and want. This argu- 
ment has won them over to the faith of Christ, 
and they have died " in the Lord." Alas, that so 
much national prejudice and bigotry should set the 
human family at variance with each other I 
When " God has made of one blood all nations of 
men to dwell on the face of the earth," strange 
that the Christian, so called, should oppress and 
persecute the Jew; the Jew curse the Christian; 
and the Mahometan despise, and execrate, and 
destroy both. But " let us who are of the light 
and of the day," show another spirit. Let us 
take heed that the light which is in us be not 
darkness. Let us " call no man common or un- 
clean." Let us for ever renounce the spirit of 
national bigotry : as in Christ Jesus there is neither 
Greek nor Jew, circumcision nor uncircumcision, 
Barbarian, Scythian, bond nor free. We are 
" debtors both to the Greeks and to the Bar- 
barians ; both to the wise and to the unwise." 

What then can 1 do for you, my brethren of 
other nations, and those in far distant lands? 
How can I show you that I deem every one of 
you a man and a brother ? Fain would I behold, 
O ye sons of Shem, a breach in your great Tar- 
tarian wall, and all your city-gates thrown open 
wide, to receive the messengers of salvation and 



162 



BIGOTRY. 



the book of life ! would to God that I eould so en- 
gage your friendship, ye wandering tribes of Ish- 
mael, as to converse with me of " the things that 
belong to your peace," and everlasting rest ! Nor 
would I refuse to traverse your burning sands, 
swarthy progeny of Ham, to invite you to " take 
of the water of life freely." I mourn over those 
of you who are the descendants of Christians, now 
the deceived and abused and bigotted followers of 
" the false prophet." For you, sons and daugh- 
ters of Abraham, " a people scattered and 
peeled," I continually pray, and my bowels of 
compassion yearn over you with especial tender- 
ness, as you are branches of " the root of Jesse," 
into whose stock, I, by the mercy and unmerited 
favour of God, have been engrafted. Your pre- 
judice, bigotry, and hardened unbelief, do I con- 
tinually bewail, and nothing would make me more 
happy than to see you " grafted in again into your 
own olive-tree." 

Against none of you, men and brethren, distant 
or near my home ; of colour diverse from each 
other, or from me ; of customs, habits, manners, 
various and strange ; of language polished or bar- 
barous ; of religion erroneous, absurd or impure ; 
against none do I cherish any hatred : no national 
antipathy toward you finds a place in my breast : 
whether I visit you, or whether you come to me, 
I shall extend to you the hand of common hu- 
manity ; and, far from seeking to harm you, to 
deceive, to corrupt and overreach you, to compass 
your enslavement or your ruin, I will " do good 



BIGOTRY. 



163 



to you all, as I have opportunity." If you are in 
want, I will relieve you ; if in sickness, I will 
visit you ; if in trouble, I will comfort you; if in 
danger, I wall warn and protect you; and, if ye 
will hear me, I will instruct you in " the word of 
the truth of the gospel," and as a wandering lost 
brother will lead you back into " the path of life." 
May God incline the hearts of all nations toward 
each other, and overrule their intercourse for 
universal happiness and his own glory! 

Does any one think that Christ will approve his 
sectarian bigotry, forbidding others to exercise 
their modes of worship and promulgate their sen- 
timents? Let him hear what the meek and mild 
prophet of the Most High, saith, " Forbid him 
not; for he that is not against us, is for us." 
There may be differences of sentiment, of belief, 
of practice ; but, if they touch not the fundamentals 
of truth, they may be forborne with, for the sake 
of the greater good done by the propagation 
of that which is common to all professing the 
Christian name. How great a mistake did even 
the lovely disciple, John, fall into, when he put an 
interdict on some because they followed not with 
him ! And how many have imbibed the same 
error, regardless of the reproof of Christ ! It is to 
our reproach as Christians, that we are broken into 
so many sects. Why do we limit ourselves to the 
present number? How possible were it to mul 
tiply them a hundred-fold ! But, if this be not 
desirable, why cannot we as well diminish the 
number as increase it ? Have we opened a door 
which we cannot shut? How small the diffe- 



164 



BIGOTRY. 



rences which divide some Christians from others ! 
And how fierce and bitter have been the contro- 
versies between the nearly approximating sects — 
more than between those more distant ! While 
we endeavour to maintain all truth, let us do it 
in the spirit of candour ; allowing- to an opponent 
the possibility of being 1 in the right, examining his 
arguments with fairness, treating them with 
courtesy and kindness, and doing to him in this 
respect, as we wish him to do to us. Let truth 
be the only object and not victory, and our diffe- 
rences will soon be settled ; we shall soon come 
nearly, if not quite, to " the same mind and the 
same judgment. 1 ' 

Away, then, with all racks, and dungeons, and 
flames, for the suppression of religious opinions, 
and the stoppage of its free publication ! Away 
with prosecutions, and fines, and tests, and oaths 
against the conscience ! Away with the holy 
inquisition, papal thunder, and gothic excommu- 
nication ! " Ye know not what manner of spirit 
ye are of," who would " call down fire from 
heaven" to consume those who differ from you. 
" Refrain from those men and let them alone ; for 
if their counsel, or their work be of men, it will 
come to nought : but if it be of God, ye cannot 
overthrow it ; lest haply ye be found even to 
fight against God." May we learn to distinguish 
between bigotry and indifference to truth ; between 
genuine candour and that soft pliancy which yields 
always to the last impression ; between an over- 
bearing assertion of truth, and a traitorous aban- 
donment of it, under the abused name of charity. 



PROVIDENCE. 165 

Teach me, O Lord, in this virtue as in all others, 
to keep " the golden mean," — " the narrow way 
which leadeth unto lite." Pardon the national 
or sectarian bigotry of which I may have been 
guilty. Endue me with " thy free spirit." May 
I never " hide myself from my own flesh," nor 
deem any form of human nature as foreign to me. 
Never may I assume haughty airs, or say, " Stand 
by, I am holier," or wiser than thou. With an 
unbending regard to truth, may I unite suavity 
of temper ; " in meekness instructing them that 
oppose themselves, if peradventure God may give 
them repentance to the acknowledging of the 
truth." And thus, by manifesting the spirit of 
him who would not " break the bruised reed," 
may I show that I am one of his disciples ! 



THURSDAY. 



PROVIDENCE. 



Are not two sparrows sold for a farthing? and one of them 
shall not fall on the ground without your Father ; but 
the very hairs of your head are all numbered. Fear ye 
not therefore, ye are of more value than many sparrows. 
— Matt. x. 29— 31. 

Are not five sparrows sold for two farthings, and not one 
of them is forgotten before God ? But even the very 
hairs of your head are all numbered. Fear not there- 
fore, ye are of more value than many sparrows. — Luke 
xii. 6, 7. 



166 PROVIDENCE. 

Be careful for nothing : but in every thing by prayer and 
supplication, with thanksgiving, let your requests be 
made known unto God. And the peace of God, which 
passeth all understanding, shall keep your hearts and 
minds through Christ Jesus.— Philip, iv. 6, 7. 

Casting all your care on him, for he careth for you. — 
1 Peter v. 7. 



No. I. 

From the beginning there have not been 
wanting those who have, both in theory and prac- 
tice, denied the doctrine of Providence. Some 
with a bolder front have denied its existence at 
all : others, not so abandoned, have allowed its 
general control over human affairs, but have de- 
nied the doctrine of special interposition, super- 
intendence and care. But as, to deny the doctrine 
of Providence altogether, is to profess atheism 
in theory ; so, to deny the doctrine of particular 
and special Providence, is to carry the profane 
theory into practice. And profane it is, since 
all religion is founded on a belief of the truth, 
that God not only exists and is omnipresent, but 
that he " beholds the children of men," their works, 
their ways, yea, their very thoughts, in order that 
he may " give to every man as his work shall be ;" 
that he may praise or blame ; justify or condemn ; 
punish or reward. 

To this profane, and licentious, and unhappy 
school — the Epicurean — no Christian can possibly 
belong. His whole life and being as a Christian 
is framed on the perfect conviction of a Provi- 
dence, general, particular, and special. 



PROVIDENCE. 167 

This doctrine was believed by the saints from 
the beginning, and was the principal source of 
their consolation : and this doctrine is most clear- 
ly and beautifully depicted by our Lord in the 
passages before us : nay, it is not a dry, specu- 
lative doctrine which he establishes and settles 
by authority ; but one which is immediately con- 
nected with practical duty. We are " not to 
fear;" because the providence of God extends 
to the minutest objects in creation, and to the 
smallest possible events — even to the alighting of 
a sparrow upon the ground, or the fall of a hair 
from the head. No language could more forcibly 
express the all-consoling truth, that "the offspring 
of God" are his particular care, even to their 
most minute concerns. " God exerciseth a special 
Providence," saith the the wise and pious Char- 
nock, " over the actions of a good man, as well as 
over his person. The steps of a good man are 
ordered by the Lord, and he delighteth in his way. 
'Tis a special because a delightful providence; 
he delights in his way. How highly may it cheer 
a man to be in covenant with that God, which 
rules the world, and hath all things at his beck; 
to be under not only the care of his wisdom, but of 
his goodness. The Governor of the world being 
such an only friend, will do him no hurt ; being 
such an only father, will order all things to his 
good out of a fatherly affection. He is the world's 
sovereign, but a good man's father; he rules the 
heavens and the earth, but he loves his holy ones. 
Other things are the objects of his Providence, 
and a good man is the end of it ; for the eyes of 
the Lord run to and fro throughout the whole 



168 PROVIDENCE. 

earth, to show himself strong in the behalf of them 
whose heart is perfect toward him." 

For these good reasons, then, timorous Chris- 
tian, fear not. Neither chance nor fate rules the 
world, but thy Father and thy Friend. All things 
are yours ; the world is yours ; because you are 
Christ's, and Christ is God's. Art thou in want ? 
Fear not. What saith the Prophet Habakkuk ? 
Although the jig-tree shall not blossom, neither 
shall fruit be in the vine ; the labour of the olive 
shall fail ; and the fields shall yield no meat ; the 
flock shall be cut off from the fold, and there shall 
be no herd in the stalls, yet I will rejoice in the 
Lord, I will joy in the God of my salvation. 
This season of want is the very time for the 
performance of the duty. The extremity of your 
want, O fearful one, and the providential supply 
of that want, travel side by side : the supply 
may arrive before the extremity, but the extre- 
mity shall not arrive before the supply; unless 
thy unreasonable and unbelieving fears hasten it 
prematurely. But remember, Christian brother, 
the duty enjoined— fear not. Check all such dis- 
trust of the divine care, wisdom, foresight, and 
mercy. Take up the Prophet's song, in the season 
of want. It will be a pleasant occupation of the 
time appointed by Providence for waiting. It 
will quite obliterate the sense of want; and you 
will feel that, in this view, there is no want to 
them that fear him. 

Can the providence, or foresight, care and faith- 
fulness of God be doubted, any more than his 
omnipotence, when we have such a record be- 
fore us of that daily supply, which came direct 



PROVIDENCE. 169 

from heaven to the tents of Israel, during forty 
years ? Alas ! indeed it can be doubted, dis- 
trusted, insulted, even by the very recipients 
themselves. Behold, strewed all along- the mean- 
dering- course of the people of God through the 
Arabian desert, the dry and whitened bones of 
murmurers, complainers, doubters, unbelievers, 
who iv e tit back in their hearts unto Egypt; who 
said, Our souls do loath this light bread. And 
they sinned yet more against him, by provoking 
the Most High in the wilderness: and they 
tempted God in their heart, by ashing meat for 
their lust : yea, they spake against God; they 
said, Can God furnish a table in the wilderness 1 ? 
Behold, he smote the rock that the waters gushed 
out and the streams overflowed. Can he give 
bread also; can he provide flesh for his peopled 
Therefore the Lord heard this and was wroth : 
so a fire was kindled against Jacob, and anger 
came up also against Israel; because they be- 
lieved not in God, and trusted not in his sal- 
vation ; though he had commanded the clouds 
from above, and opened the doors of heaven, 
and had rained down manna upon them to eat, 
and had given them of the corn of heaven. Man 
did eat angels' food. He sent them meat to the 
full. He caused an east wind to blow in the hea- 
ven ; and by his power he brought in the south 
wind. He rained flesh cdso upon them as dust, 
and feathered fowls like as the sand of the sea . 
And he let it fall in the midst of their camp, 
round about their habitations. So they did eat 
and were well filled ; for he gave them their own 

I 



170 PROVIDENCE. 

desire : they were not estranged from their last. 
But, while their meat was yet in their mouths, 
the wrath of God came upon them, and slew the 
fattest of them, and smote down the chosen men of 
Israel. For all this they sinned still, and believed 
not for his wondrous works. Strange competition 
of wonders ! The wondrous hardness of their 
hearts, striving against the wondrous goodness and 
patience of God ! If we will fear, let us fear lest 
we fall after the same example of unbelief . These 
things are written for our instruction. 

Let the goodness and just severity of God, then 
instruct me by the inward aid of his good spirit, 
that I may learn to obey the precept of my Lord 
and Saviour ; and in every season of want, con- 
fide, with no admixture of fear and distrust 
whatever in the All-Bountiful One ! 



FRIDAY. 



No. II. 



PROVIDENCE— continued. 

The divine command, through the inspired 
apostle, is, Be careful for nothing, i. e. Be not 
anxious : but in every thing by prayer and sup- 
plication with thanksgiving, let your requests be 
made known unto God. How great a relief to a 
mind naturally timid, anxious, and distrustful! 



PROVIDENCE. 171 

How intertwined are the circumstances and the 
devotions of the Christian with the providence of 
God ! What a tender interest does our Heavenly 
Father take in all our wants, perplexities, temp- 
tations, sorrows ! Believing 1 in his providence as 
upholding- and overruling all things; confiding in 
his love and pity, we are to bring, as little children 
to a parent, all our necessities and troubles ; and, 
with filial, reverential freedom, make known to 
HIM all our requests. Nothing- is to be kept 
back. All our desire is to be spread before him. 
How gracious, how good is our Sovereign Lord, 
the King of the whole earth ? And is my Father 
a king then ? Is the vicegerent of the Almighty 
my brother, and my friend ? Have I interest in 
the Court of the Creator ? Have I access to the 
royal presence — to the throne of grace? Is it not 
only my privilege to enjoy this communication 
with the Majesty of Heaven on special occasions ; 
is it also my duty, on every occasion of life, to 
come before the presence with thanksgiving for 
past favours, and with requests for more ? This 
is not after the manner of man, O Lord! In the 
court of Ahasuerus, who reigned from India even 
unto Ethiopia, whosoever, whether man or woman, 
should come unto the king into the inner court, 
who was not called, there was one law of his to 
put him to death, except such to ivhom the king 
should hold out the golden sceptre, that he might 
live : and even the queen, Esther, could not 
approach the royal presence with a special request, 
without much solicitude and uncertainty. Hap- 
pily for her, for her uncle Mordecai, and for the 

i2 



172 PROVIDENCE. 

Jewish people in Shushan and the provinces, the 
golden sceptre was held out to her : she obtained 
favour in the sight of a capricious despot ; and all 
apprehension was put to flight with the gracious 
inquiry : What wilt tlioa queen Esther ; and 
what is thy request ? it shall be even given thee 
to the half of the kingdom. It is not convenient 
to detail in this place, the wonderful story of 
providence connected with this favourable re- 
ception of the heroic and pious queen. But the 
history beautifully illustrates this great axiom in 
Providence, that the heart of man is in the hand 
of the Lord: as the rivers of water, he turneth 
it whithersoever he will. Who does not tremble 
for Mordecai, when he sees the gallows fifty cubits 
high, prepared for him in the court of Hainan's 
house, lest the queen's delay should prove fatal 
to her noble-minded relative? And who is not 
surprised and delighted to find that on that night, 
when the gallows was making, the king could not 
sleep ; and, to amuse the tedious hours, ordered 
the book of records of the chronicles to be read 
to him ; wherein the good services of Mordecai, 
which had gone unrewarded, not accidentally at- 
tracted his attention ; and a sense of justice and 
gratitude caused the desire of remuneration ? 
Moreover, how extraordinary a conjunction that 
Haman, at that unseasonable hour, should be at 
hand to prefer his wicked request against the man, 
whom the king was determining to honour as a royal 
prince S How wonderful the ways of God to man ! 
Well may we yield implicit obedience to the precept. 
Be not anxious. Let your requests be made 



PROVIDENCE. 173 

known to God. There is no law in this court to 
prohibit your access, at all times. No hour is 
unseasonable. You are never an unwelcome 
intruder on royal privacy. You need never stand 
like Esther at a distance, between hope and fear ; 
it is your duty to come, on every occasion, to 
touch that golden sceptre which never threatens, 
but ever invites. God shall supply all your need, 
according to his glorious riches by Christ Jesus. 
He encourages you to believe in God and fear not, 
nor be anxious, by the assurance that if you ask 
any thing in his name, he will do it; that the 
Father may be glorified in the Son. 

Be cheered then, sorrowful, perplexed, anxious, 
desponding soul. Commit thy way unto HIM 
who doeth according to his will in the army of 
heaven, and among the inhabitants of the earth ; 
trust also in him, and he shall bring it to pass. 

But, notwithstanding all the comfortable things 
which may be said to establish our trust in divine 
providence, there will be lingering in some minds, 
a doubt of its personal application and benefit to 
them. They are so sinful, so unworthy, that, 
how true soever the doctrine in general, they are 
exceptions. All things seem against them : their 
plans are not successful : their efforts appear 
fruitless : prosperity smiles on others ; adversity 
frowns on them. Verily I have cleansed my 
heart in vain, and washed my hands in innocency ; 
for all the day long have I been plagued, and 
chastened every morning. 

Is not this language, however, as unsuitable 



174 PROVIDENCE. 

to a Christian as to a believer under the former 
dispensation ? The Psalmist renounces it as a 
foul libel on Providence. Shall we indulge in so 
peevish and melancholy a strain, and impute to the 
God of all grace and goodness, partiality, caprice, 
forgetfulness, connivance at the world's iniquity, 
and harsh severity toward his own people ? Let 
us humble ourselves before God for such thoughts, 
so unworthy of his Providence and of his cove- 
nant. It may be, indeed, admitted that we are 
unworthy, vile, yea the chief of sinners ; but does 
that character exclude us from the divine mercy 
and put us out of the pale of God's providence? 
Let the Apostle answer, who although attributing 
to himself this very character, yet entertained 
far different views of the ways of God, and says, 
for this cause I obtained mercy, that in me first 
Jesus Christ might shew forth all long-suffering, 
for a pattern to them which should hereafter 
believe on him to life everlasting. What man 
ever experienced more buffetings from Satan's 
messengers, more thorns in the flesh, more op- 
position and affliction than Paul, the Apostle of 
the Gentiles ? Yet we never hear from him any 
morbid suspicions and desponding tones respecting 
the divine providence. All that we have to do 
under adversity, is to consider our ways ; to 
examine ourselves ; to prove the integrity of our 
hearts ; and then to wait on the Lord and keep 
his way. Far from dictating the course of his 
providence, let us only be concerned to know what 
is his will j and, with respect to ourselves and all 



PROVIDENCE. 175 

belonging to us, say from the heart, thy will be 
done, as in heaven, so on earth. Not my will, 
but thine be done. 

After all, however, mourning soul, there is still 
an arrow in thy side. Thou hast not yet the 
peace that passeth all understanding: far, far 
from it. What then prevents ? Will this strain 
from the pious Herbert suit thee ? 

Poor heart, lament, 
For since thy God refuses still, 
There is some rub, some discontent, 

Which cools his will : 

Thy Father could 
Quickly effect what thou dost move, 
For he is power : and sure he would, 

For he is love. 

Is there any accursed thing hidden in thy tent, 
any wedge of gold, any Babylonish garment ? 
Adversity sometimes attends the saints for the 
prevention of greater evils : the oaticard man 
decay eth in order that the inward man may be 
renewed day by day. But, in other cases, ad- 
versity is sent as a friendly monitor to point out to 
us our error. The cause of spiritual malady may 
lie hidden deep in the vitals of our best purposes 
and thoughts. Even in Job there was a latent 
cause for grief known only to God. To men Job 
was sincere, upright, and without offence ; so that 
the Lord could say to Satan, the accuser of the 
brethren, Hast thou considered my servant Job, 
that there is none like him in the earth, a perfect 
and an upright man, one that fear eth God and 
departeth from evil? Yet Job, for all this, must 



176 



PROVIDENCE. 



be stripped of every earthly good. His mis- 
judging friends seeing the calamities of life rained 
down with violence upon his head, and the ho- 
nourable and wealthy Job, in one day reduced to a 
dunghill, concluded that he was guilty of some 
secret and conscious sin, and that he was, after all, 
a hypocrite and deceiver, whom God was pointing 
out to the notice and detestation of the world : 
so erroneous are the judgments of man on the 
ways of God ! And yet there was a cause ; for 
the Most High and Holy One would not have af- 
flicted willingly, and thus have grieved his servant, 
merely to falsify the malicious insinuations of the 
wicked one. What then was the cause ? It does 
appear that Job had trusted secretly in his own 
righteousness, and had not sufficiently felt the 
evil of sin, the spirituality of the law of God, and 
the need of lowly, self-abasing, and penitent 
thoughts ; for, when instructed by his affliction, 
he had learned the lesson intended by Providence, 
he expresses himself thus : I have heard of thee 
by the hearing of the ear, but now mine eye seeth 
thee. Wherefore I abhor myself, and repent in 
dust and ashes. This was enough. The trial was 
then concluded. Brighter days than ever awaited 
Job. The world was convinced of its mistake. 
Satan was baffled and confounded ; and the Lord 
blessed the latter end of Job more than his be- 
ginning. And after this season of adversity, 
Job lived a hundred and forty years, and saio his 
sons, and his sons' sons, even four generations. 
So Job died, being old and full of days. 

What is it, then, Christian, which keeps thee 



FORGIVENESS OF INJURIES. 177 

anxious, fearful, and desponding; and bars out 
the peace of God from thy heart and mind? 
Be sure that thou lay the blame on the right 
cause. The cause being removed, the effect ceases. 
Let it be ignorance, let it be constitutional ti- 
midity and irresolution, let it be latent or known 
sin ; whatever be the cause, rest not until it be 
ascertained. Intreat the Lord that he would 
make it known, since, often the deceitfulness of sin 
eludes a sincere and diligent search. Search me, 
O God, and know my heart : try me and know 
my thoughts, and see if there be any wicked way 
in me, and lead me in the way everlasting. 

This is the way to obtain the peace of God, 
which passeth all understanding. This shall pre- 
serve us from anxious, fearful, desponding thoughts. 
This shall raise us to a lofty region, pure, serene, 
and blessed ; high above the turbulence, and 
change, and misery of this world. This is chris- 
tian peace. Peace, says Jesus, I leave with you ; 
my peace I give unto you : not as the world giveth, 
give I unto you. Rest, then, on the promise of 
him who upholds and governs the world. 



SATURDAY. 



FORGIVENESS OF INJURIES. 

Then came Peter to him, and said, Lord, how oft shall mv 
brother sin against me, and I forgive him ; until seven 
times .' Jesus saith unto him, I say not unto thee, until 

i 3 



178 FORGIVENESS OF INJURIES. 

seven times; but until seventy times seven.— Matt. 
xviii. 21, 22. 

When ye stand praying, forgive, if ye have ought against 
any ; that your Father also who is in heaven may forgive 
you your trespasses. But if ye do not forgive, neither 
will your Father who is in heaven forgive your tres- 
passes. — Mark xi. 25, 26. 

Forgive, and ye shall be forgiven.— Luke vi. 37. 

Take heed to yourselves : If thy brother trespass against 
thee, rebuke him ; and if he repent, forgive him. And 
if he tresspass against thee seven times in a day, and 
seven times in a day turn again to thee, saying, I 
repent ; thou shalt forgive him.— Luke xvii. 3, 4. 

Let all bitterness, and wrath, and anger, and clamour, and 
evil speaking, be put away from you, with all malice : 
And be ye kind one to another, tender hearted, forgiving 
one another, even as God for Christ's sake hath forgiven 
you. — Ephes. iv. 31, 32. 

Be ye therefore followers of God, as dear children ; and 
walk in love, as Christ also hath loved us, and hath 
given himself for us an offering and a sacrifice to God for 
a sweet-smelling savour. — Ephes. v. 1, 2. 

Put on therefore, as the elect of God, holy and beloved, 
bowels of mercies, kindness, humbleness of mind, 
meekness, long-suffering ; forbearing one another, and 
forgiving one another, if any man have a quarrel against 
any : even as Christ forgave you, so also do ye. And 
above all these things put on charity, which is the bond 
of perfectness. — Coloss. iii. 12 — 14. 



Behold the extent of man's forgiveness — until 
seven times ! The prince of the apostles imagines 
this measure of forbearance to be stretched beyond 
the ordinary limit. But how very deficient in 
comparison of the standard of heaven ! And how 
confounded and self-abased must the apostle have 
felt, when the christian law was revealed ! Se- 
venty times seven! Yea, if thy brother trespass 



FORGIVENESS OF INJURIES. 179 

against thee seven times in a day, and seven times 
in a day turn again to thee, saying, I repent, 
thou shalt forgive him. Thou wilt exercise thy 
children, O Lord, in these godlike acts, that they 
may become more and more partakers of the 
divine nature. A.nd shall I then feel the slightest 
reluctance to the practice of these commands ? 
Shall I, by cherishing the least spark of malignity, 
become like to him who was a murderer from 
the beginning ? Ah no ; rather let me rejoice 
that I am called to imitate the overflowing kind- 
ness of my Heavenly Father, in his forgiveness 
of my trespasses, which cannot be numbered. 

As therefore, God, in forgiving us, retains no 
hostility, no vindictive feeling, no matter of ac- 
cusation against us, hut forgives us all trespasses, 
for Christ's sake ; blotteth out our transgressions 
as a cloud, and as a thick cloud our sins ; will no 
more remember them ; upbraideth not ; casts our 
sins behind his back ; covereth them ; sinks them 
as a stone into the depths of the sea, so that 
when sought for, they shall not be found; we 
ought, also, from the heart to forgive those who 
may have trespassed against us. This duty, so dif- 
cult to some minds, and under aggravated cir- 
cumstances, is yet made imperative ; and the aid 
of devotion must be called in to overcome the 
reluctance of nature. Have we received any in- 
jury from a brother, the next time we approach 
to God in prayer to ask forgiveness on our own 
account, we must previously perform the act of 
pardoning the offender ; and then we may ask 
the divine favour for ourselves. No success will 

i4 



180 FORGIVENESS OF INJURIES. 

attend our prayers, unless we have purged our 
hearts of all malice, hatred, and resentment 
toward our neighbour. 

Let me not then continually approach the 
throne of grace asking forgiveness, and retire, 
hoping that my prayer is granted, while I have not 
from the heart forgiven my offending brother, my 
most inveterate foe. We are not to wait for signs 
of repentance in the offender, before we forgive 
him in our hearts. It is true that circumstances 
may prevent an actual reconciliation ; indeed that 
may be prevented by the perverseness and impe- 
nitency of the offender : but, to his own master he 
stands or falls. Our duty is plain. So far from 
cherishing that implacable temper which is not to 
be moved by the confession and contrition of the 
offender, the reconciliation must be half effected 
already, on our part, by the utter absence of all 
resentment, and the act of pardon passed within. 
Such is the will of God, and such is the way 
of God to men. Before we return to him, he 
has already forgiven ; and nothing is wanting to 
the completion of our pardon, but the act of sin- 
cere repentance on our part toward God, and 
faith in our Lord Jesus Christ. So doing, we 
shall be, and appear to be, the children of our 
Father who is in heaven. 

Take heed to yourselves. Well may the Sa- 
viour give us such a charge on such a subject ! 
He knows full well the narrow and contracted 
measure of human forbearance and generosity. 
And yet from the frequent occasions when they 
are required, no virtues need to be mote cultivated. 



FORGIVENESS OF INJURIES. 181 

" The kindest and the happiest pair 
Have oft occasion to forbear, 
And something every day they live 
To pity, and perhaps forgive. " 

From our levity, forgetfulness, selfishness, and 
pride, the more intimate our connection, and the 
closer the relation we bear to each other, the more 
liable are we to mutual offence. The primitive 
Christians were not exempt from this infirmity of 
our nature, any more than other men ; and to them 
exhortation and command on this subject became 
necessary from those who had the care of the con- 
gregations. The Christians of Ephesus, Colosse, 
and Corinth, excellent and accomplished as they 
were in many respects, yet had need of correction 
as to temper and disposition : their sanctification 
was not complete at the moment of their justi- 
fication by faith in Christ. Their fellowship being 
very intimate and frequent, they were liable to the 
evils which arise from the familiarity of family 
relations : no bond so powerful, so pleasant in 
itself; none so suitable to the weakness and ex- 
posure of our nature; and yet, without constant 
vigilance and care, none more liable to be rent 
asunder by impatience, envy, jealousy, or some 
such form of selfishness. 

The old, sour, corrupt leaven of an evil and 
malignant temper, must therefore be purged out 
from the christian bosom. Let all bitterness, and 
wrath, and anger, and clamour, and calumny he 
put away from you with ali malice : and be ye 
kind one to another, tender-hearted, forgiving 
one another, even as God for Christ' 's sake, hath 



182 FORGIVENESS OF INJURIES. 

forgiven you. Put on, as the elect of God, holy 
and beloved, hoivels of mercy, kindness, humble- 
ness of mind, meekness, long-suffering ; forbearing 
one another and forgiving one another, if any 
man have a quarrel against any ; even as Christ 
forgave you, so also do ye. Thus appealed to, 
what Christian can remain implacable and re- 
sentful ? And, it is added, upon all these things 
put on love, ivhich is the most perfect tie. 

Undress thyself then, Christian, of that red and 
fiery apparel, which suits only the soul that is 
preparing for the everlasting burnings of rage, 
recrimination, and malice, where their fire is not 
quenched. Put on, as the elect and beloved saints 
of God the heavenly apparel. These robes of 
while are alone becoming the soul, which has 
obtained the peace of God that passeth all under- 
standing ; one whose conversation is daily in hea- 
ven, among the sons of peace there, who live in 
lovely fellowship ; their harps never untuned or 
discordant, and their hearts as harmonious as their 
harps ; breathing only that spirit of charity which 
is the most perfect bond of fellowship. For, why 
cannot the sons of heaven give or receive offence ? 
Only because they are made perfect in love : every 
one knows exactly what is due to his brother, 
and every one is disposed most cordially to render 
it to him : they have attained to the practical 
knowledge of that great secret of social happiness, 
to love their neighbour as themselves. 

O that we, who also have this secret in words, 
in conspicuous and golden characters, inscribed in 
high places, and idolized as the law of heaven, for 



CONTENTMENT. 183 

man, that we did but understand the sacred 
meaning of the law, which we profess so much to 
houour ! How pleasantly would the day glide by ! 
How glad should we be to meet any and every 
brother without suspicion, without fear, without 
constraint ! No offence could arise ; because, as 
none would be intended, so none would be sur- 
mised. But this world would then be too happy ; 
and, perhaps, it must needs be that offences come 
to wean us from earth, and to carry our fondest 
affections to heaven, where this law in full glory 
reigns. Let it be never forgotten, however, who 
hath said — wo he unto Mm by whom the offence 
cometh. Be ye therefore followers of God, as dear 
children ; and walk in love, as Christ cdso hath 
loved us, and hath given himself for us, an offer- 
ing and a sacrifice to God, for a siveet-smelling 
savour. 



SUNDAY. 



CONTENTMENT. 

But as God hath distributed to every man, as the Lord hath 
called every oue, so let him walk : and so ordain I in all 
churches. Is any man called being circumcised? let him 
not become uncircumcised : is any called in uncircumci- 
sion ? let him not become circumcised. Circumcision 
is nothing, and uncircumcision is nothing, but the keep- 
ing of the commandments of God. Let every man abide 



184 



CONTENTMENT. 



in the same calling, wherein he was called. Art thou 
called being a servant ? care not for it : but if thou may- 
est be made free, use it rather. For he that is called in 
the Lord, being a servant, is the Lord's free man : like- 
wise also he that is called, being free, is Christ's servant. 
Ye are bought with a price ; be not ye the servants of 
men. Brethren, let every man, wherein he is called, 
therein abide with God. — 1 Cor. vii. 17 — 24. 
Let your conversation be without covetousness ; and be 
content with such things as ye have : for he hath said, I 
will never leave thee, nor forsake thee. So that we 
may boldly say, the Lord is my helper, and I will not 
fear what man shall do unto me.~Heb. xiii. 5, 6. 



/ have learned, in ivhatsoever state I am, there- 
with to be content, said that honoured servant of 
Christ, who by inspiration leaves these precepts on 
record for the obedience of others. He had him- 
self learned and practised the duty, which he en- 
joins on us. In all things I am instructed, saith 
he, both to be full and to he hungry ; both to 
abound and to suffer need. O rare attainment 
of mortals, contentment with our present condition ! 
The natural, the universal discontent of man, has 
ever been the theme of moralists in prose or soDg. 
Thus Horace, to his steward in the country : 

" A slave at Rome, and discontented there, 
A country life was once your silent prayer : 
A rustic grown, your first desires return; 
For Rome, her public games and baths you burn." 

The malady thus described, he prescribes to 
another equally afflicted, the best remedy he knew : 



CONTENTMENT. 185 

" Seize on the present joy, and thus possess, 
Where'er you live, an inward happiness. 
If reason only can our cares allay, 
Not the bold site, that wide commands the sea ; 
If they, who through the venturous ocean range, 
Not their own passions, but the climate change ; 
Anxious through seas and lands to search for rest, 
Is but laborious idleness at best. 
In desert Ulubrae the bliss you'll find, 
If you preserve a firm and equal mind." 

Whether his friend Bullatius profited by the 
poet's advice is questionable. This universal un- 
easiness and restlessness of mind, might long since 
have been banished from the world, had the power 
of reason alone been a sufficient remedy. And 
yet the discontent which is so generally felt and so 
much reprobated must be deemed unreasonable : 
for, to suppose it possible, any more than desira- 
ble, that we should be perfectly satisfied with every 
condition and every circumstance of our lives, 
might be to sanctify vice and crime ; to exclude all 
improvements in society ; and to dry up all the 
springs of devotion and piety. 

The commandment relates principally to our 
general condition in the world ; the rank and sta- 
tion which providence has been pleased to assign 
us ; and the measure of this world's good, which 
we are permitted to enjoy. The cases specified 
are those of persons in a state of servitude ; those 
in low or moderate circumstances ; and those who 
might be tempted to quit their religious connec- 
tions on account of non-essential differences. The 
general precepts are : Let every man wherein he is 
called, therein abide with God. Let your conver- 



186 



CONTENTMENT. 



sation be without covetousness ; and he content 
with such things as ye have. These commands are 
a death-stroke to the usual causes of discontent, 
envy, impatience, ambition, the love of money, 
of fame, of power, of sensual delight : and, al- 
though the precepts are more immediately ad- 
dressed to Christians in the lower walks of life, yet 
the argument for the duty of contentment accumu- 
lates on those who are possessed of wealth and 
rank : for if the poor slave must be content with his 
hard lot, when inevitable, much more should the 
rich and honourable citizen be content and grateful. 
It might seem indeed to the inexperienced, al- 
most an impossibility that one in such a rank of 
life could be discontented and unhappy : yet the 
fact is far otherwise. The higher the station, the 
more exposed to the causes of discontent. The 
wealthy capitalist is not the more contented for 
his abundance ; but, having amassed one splendid 
fortune, is the more eager to make use of it, if 
possible, in creating another and another. The 
golden valley lengthens before his admiring view, 
and his entire business, his sole delight consists in 
gathering up its stones and heaping up its dust. 
Worthy occupation of an immortal, professing 
withal that he has Christian hopes; of one, who 
might be employing with unspeakably more plea- 
sure to himself, the abundance which God has 
poured into his lap, and which he has entrusted to 
his care for the express purpose of doing good in 
this sad and sinful world ; of one, who, by a faith- 
ful administration, might lay up a treasure of pure 
enjoyment on earth, in the blessing of him that 



CONTENTMENT. 



187 



was ready to perish ; and, in heaven, that treasure 
most of all to be desired, the approving smile of 
him, whom ive call Master and Lord. 

But, oh! how difficult is it to say, or at least to 
think, what is enough ! In this the proverb is 
unusually correct ; " enough is a little more." 
Auri sacra fames ! Accursed love of money ! 
When shall the yellow stain be wiped from Chris- 
tian brows ? When shall the Christian trader, the 
Christian merchant say, it is enough ; let the re- 
mainder of my days, and the whole of my posses- 
sions, be a devoted thing to the Lord. As I have 
spent so many years in accumulation ; resting not, 
ever busy from day to day, gathering the honied 
gain ; till now I have more than sufficient for all 
reasonable wants of my own, or of others depen- 
dent on me ; I will, by the help of God, spend the 
residue of my days in active mercy ; going about 
not now to receive, but to give, and to do good : 
this employ will preserve both soul and body in 
health ; and, while it blesses others, will save 
me from the perilous sin of covetousness in old 
age. 

But what rank or station of life is exempt from 
its peculiar temptations and dangers? The ser- 
vant or slave for whom all is provided, is still liable 
to discontent, and to envy the situation of his 
master. It is true the apostle opens a door for an 
honourable ambition to those Christians who are in 
low and servile stations to avail themselves of any 
opportunity of advancement in life. The Gospel 
deprives no man of his natural privileges, rights, 
or advantages; but confirms and enlarges them all; 



188 CONTENTMENT. 

while it affords an antidote to all murmuring, com- 
plaining - , and discontent. 

The duty of slaves in their peculiar condition is 
here pointed out : they must be content with their 
situation, and cheerful in their bondage, as the 
freemen of the Lord. But as slavery is in itself 
an evil, so the bondman may lawfully desire his 
liberty, and use all reasonable and proper means 
for its recovery. What honourable and just mind 
would wish the Christian law to be otherwise 
framed ? As this law is directed to Christian 
slaves, at Corinth and elsewhere, it follows that 
persons in that condition of life should not be de- 
barred from religious instruction. Those masters 
who, from mercenary motives, endeavour to pre- 
vent their slaves from obtaining a knowledge of 
the Scriptures and the way of salvation, incur 
a fearful responsibility. How will they answer to 
their proprietor and Lord for presuming to enslave 
the minds of those whose bodies they count their 
property? Surely the Christian master, should 
be as willing that the slave should enjoy his liberty, 
as the Christian slave is justifiable in seeking it! 
As no one can maintain the abstract benefit of 
slavery, it should be the aim of the Christian 
master possessing slaves, to promote the sacred 
cause of emancipation : no one has so much power 
as himself for this object. In so doing he coincides 
with the genius and design of the Gospel, which 
is to liberate men from all bondage of every kind. 
God has called us to liberty: and so literally 
is this to be taken, that the law of Christ forbids 
a Christian from putting himself into the condition 



CONTENTMENT. 



189 



of a slave : the words of the apostle are ; become 
not men's slaves. If you are free, do not, on any 
account, by a voluntary act, give up your natural 
liberty to another. By this law, a sufficient stigma 
is affixed to the system of slavery, even that which 
is domestic and more tolerable ; shewing it to be 
as unsuitable to Christianity as to human happi- 
ness ; at the same time that, by another law, the 
actual slave is furnished with those motives to 
submission and contentment, which must tend to 
suppress insubordination and revolt. While, on 
the one hand the peace and order of society are 
effectually provided for, so far as the Christian 
slave is concerned; on the other hand, the general 
happiness of mankind is studied by discountenan- 
cing the despotism which is, alas ! an indigenous 
plant in the heart and life of man. If no Christian 
should consent to become a slave, no Christian 
should allow himself to be a despot. 

If the law of Christ represses all murmuring 
and discontent in the slave, subject to the caprice 
and cruel tyranny of a task-master, much more 
should the Christian servant be content with his 
calling: much as the youthful and inexperienced 
may pant for the day when they shall become 
their own masters; and natural as it is for the 
servant to envy the liberty and the authority of 
his employer, yet little does either know what 
reasons may be urged for content with a dependent 
station. Far happier are those children and 
those servants who are comfortably provided for 
daily, by the care and kindness of those whom they 
envy, than they will be should they become in 



100 CONTENTMENT.. 

their turn parents and masters. Let them be con- 
tent with their stations, and very thankful while 
thus provided for, and bless providence which has 
placed them under such protection. Let them 
dismiss all complaining thoughts, nor let such 
words escape their lips ; lest, as a punishment, 
they should be taught by sad experience what is 
the responsibility of a master. The weapon they 
so much desire to wield, they little understand. 

But, there is a third condition specified in the 
text, which equally requires contentment — that of 
the Christian in fellowship. A Corinthian e. g. 
had been a heathen idolater; and, having heard 
the glorious Gospel from Paul, or Apollos, or 
Cephas, had been converted to the faith of Christ. 
He is therefore brought into fellowship with other 
converts, some like himself, from the Heathen ; 
some from the Jews. For a time their harmony is 
undisturbed. At length the enemy who sows 
darnel among the good seed of the kingdom, sends 
some into the society, who raise questions which 
minister strife rather than godly edifying. They 
say, Except ye be circumcised ye cannot be saved. 
Christians you may be ; but, except you are 
Jews also, your religion is vain, and will come to 
nought. At this doctrine the mind of the new 
convert is startled. He is but a novice in the 
faith : he would fain be right, and fears to be 
wrong. The rite is painful, humiliating, and, ap- 
parently, needless : it appears like a retrograde 
movement : and yet the partizans who embrace 
and urge it, seem to enjoy peculiar satisfaction; 
assume a high tone as the people of God ; and 



CONTENTMENT. 191 

prosper in number and influence. What is to be 
done 1 Would it not be right to yield I Is not 
this the safer course ? No, saith the law of Christ. 
Is any man called being circumcised? let him not 
become uncircumcised. Is any called in uncircum- 
cision? let him not be circumcised. Circumcision 
is nothing, and uncircumcision is nothing, but the 
keeping of the commandments of God. 

This decision seems to condemn many who are 
ever restless and changeable in their religious con- 
nexions ; ever learning and never able to arrive 
at the knowledge of the truth they seek. And, 
since, in these times, remote from a visible model 
of apostolic authority, so many standards have 
been set up, as rallying points for Christians to 
divide from each other, too often upon things quite 
indifferent, or at least not essential ; and many 
zealous partizans are intent more upon winning 
converts from one Christian company to swell ihe 
numbers of another, than upon making inroads on 
the common enemy, and enlisting new forces for the 
service of the great King ; it becomes a Christian 
well to consider every such overture as would 
detach him from his own religious connexion in 
which he was called by God to be a Christian, 
and to know the grace of God in truth. None 
should encourage that fretful and impatient dis- 
position, which fixes on small or at least unim- 
portant errors and defects in that Christian 
communion, wherein they were called, and thus 
give themselves up to a roving life in the Christian 
world : to-day, with one party, and descrying 
imperfections, departing to-morrow to another; 



192 CONTENTMENT. 

and thus mis-spending life in pursuit of the beau 
ideal of Christian purity and perfection on earth ; 
when it should be sought in a higher region, and 
may be found nearer home. 

This duty, however, and this law do not pre- 
clude the kindred duty of proving all things, and 
holding fast that which is good. Weighty 
reasons there may be for a Christian, especially a 
Christian minister, to change his religious con- 
nexion, and to make a material alteration in his 
religious profession. Against such a change, made 
for those weighty reasons, there is no christian 
law. Herein conscience will be much concerned ; 
and the duty of contentment in this case, must 
adjust itself to altered circumstances, so as to for- 
tify the mind against any habit of fickleness or 
dissatisfaction, which the act of change might other- 
wise create. 

If, therefore, the questions raised in religious 
society be of such a nature as the text supposes, 
we are to dismiss them from our anxiety with this 
decision — Circumcision is nothing, and uncir- 
cumcision is nothing ; hut the keeping of the 
commandments of God. The one is air, the other 
is solid rock. 

Whether our situation then be high or low, 
honourable or mean, agreeable or unpleasant, the 
great concern is to keep the commandments of God 
relating to that station. If Providence do not open 
to me those gratifying changes, which it does to 
some, let me not envy or repine. All is right. 
We are all on probation. He that acts well as a 
slave, shall hereafter fare better than he who acts 



EARNESTNESS IN RELIGION. 193 

ill as a king; for there is no respect of persons 
with God. 



MONDAY. 



EARNESTNESS IN RELIGION. 

Strive to enter in at the strait gate ; for many, I say unto 
you, will seek to enter in, and shall not be able. When 
once the master of the house is risen up, and hath shut 
to the door, and ye begin to stand without and to knock 
at the door, saying, Lord, Lord, open unto us ; and he 
shall answer and say unto you, I know you not, whence 
ye are. Then shall ye begin to say, We have eaten and 
drunk in thy presence, and thou hast taught in our 
streets; but he shall say, I tell you I know you not 
whence ye are ; depart from me, all ye workers of ini- 
quity. — Luke xiii. 24 — 27. 

Labour not for the meat which perisheth, but for that meat 
which endureth unto everlasting life, which the Son of 
man shall give unto you : for him hath God the Father 
sealed. — John vi. 27. 

Quench not the Spirit. — 1 Thess. v. 19. 

Therefore we ought to give the more earnest heed to the 
things which we have heard, lest at any time we should 
let them slip. — IIeb. ii. 1. 

Let us labour therefore to enter into that rest, lest any man 
fall after the same example of unbelief. — Heb. iv. 11. 



In these divine commands we are charged to 
strive, to labour, and to give earnest heed. To 
labour man was doomed, as the penalty for sin. 

K 



194 EARNESTNESS IN RELIGION. 

Employment all naturally seek, as the health both 
of body and mind ; but labour all would if possible 
avoid. Yet to the greater part of mankind it is 
inevitable. At the fall, the very ground was 
cursed for man's sake. Thorns and thistles, 
and little else necessary for the support of 
life, will it produce, without great and incessant 
toil. The strength of man is not sufficient, 
and he is obliged to take to his aid creatures 
stronger than himself; the horse and the ox are 
mercifully given him by the Creator for his help, 
to subdue the rugged soil. 

The whole dispensation to man, then, in the 
present life, is one of labour. Exertion in one 
form or another, he must make to obtain supplies 
for his wants, whether natural or artificial. But, 
blessed be God, there is also a dispensation of 
rest ; and that not merely the balmy sleep, which 
is so sweet to the labouring man, whether he eat 
little or much, but that rest which remaineth for 
the people of God. The beloved apostle, in Pat- 
mos, heard a voice from heaven, saying, Write, 
blessed are the dead which die in the Lord from 
henceforth : yea, saith the Spirit, that they may 
rest from their labours, and their works do follow 
them. To this resting-place and delightful home, 
should our chief labours tend. If the hus- 
bandman toils for the harvest, the soldier for 
peace, the merchant for wealth and ease, the tra- 
veller for his beloved country and home, much 
more must we as Christians, .according to the 
commandment, labour to enter into that rest; 
strive to enter in at the strait gate ; labour not 



EARNESTNESS IN RELIGION. 195 

so much for the meat which perisheth, as for that 
meat which endureth unto everlasting life. All 
things are full of labour ; man cannot utter it. 
How does the creature toil and strive for an in- 
ferior good — to obtain an earthly rest; yet we, 
alas! who have the city of God before us, the 
glorious presence of the Ancient of days, and the 
Lamb in the midst of the throne, the innumerable 
host of angels, and the spirits of the righteous 
departed, all dwelling together in perfect love, 
and undisturbed harmony, and eternal peace ; we, 
who have all this felicity set before us, can suffer 
our eyes to long for earthly good as our portion ; 
can give both hands to eager and earnest efforts 
for the accumulatiou of wealth, which vanishes from 
us ere we are aware, as a phantom, as a dream of 
the night. All trite, and common-place, will 
some think or say. Alas, it is ! Most true it is, 
that such conduct is, indeed, common to man, and 
therefore becomes common-place in Scripture, in 
sermons, and in writings of good men. And how 
can such trite and stale topics become unsuitable 
and out of place, but by a more evident earnest- 
ness in religion, more striving for the treasure in 
heaven, and less for that which perisheth in the 
using ? Those who are earnest and sincere, and 
on the wing for heavenly rest, will rejoice to 
have their speed increased, their efforts strength- 
ened, by the exhibition of their Lord's commands 
and the rest which their souls desire. All others 
need to be urged by arguments, persuasion, or 
reproof, till, by the favour of God, they also come 
to seek first the kingdom of God and his righte- 

k2 



196 EARNESTNESS IN RELIGION. 

ousness, and to place as secondary all things most 
dear and delightful to the flesh. Let such and 
let all consider well the solemn scene which our 
divine Lord and Saviour sets before us. Danger 
and destruction are abroad, and the kind and gra- 
cious Master of the house of mercy and salvation 
sets open a door, for his wandering and rebellious 
children ; sends messages of earnest beseeching 
to them, to seek this refuge, to enter in by this 
door, that they may be saved. Some utterly 
refuse to listen, and the raging lion, in the streets, 
against which they had been warned, devours 
them as his lawful prey. Others, roused by the 
evident approach of danger and alarmed for safety, 
seek at length the house, and find the door ; but, 
alas! the door is shut. Long was it open, and 
loud and earnest was the call to flee from the 
wrath to come ; but all this mercy was unheeded 
amidst imaginary happiness and security. But 
the mouth of hell belches forth dreadful flames, 
and they are overtaking the careless ones. Now 
will they seek, now will they strive, now will they 
read, and pray, and inquire, and cry and knock loud 
at the door of mercy, crying, Lord, Lord open to us. 
But, oh dreadful ! the voice which long sounded 
without, in the streets of the city, in the chief places 
of concourse, in the openings of the gates, now 
sounds hollow and angry, from within the door : yes, 
that same kind, soft, pleasant, gracious, lovely voice, 
which, accompanied by outstretched hands, all day 
long besought the infatuated to repent and turn to 
this door of hope, that same well known voice from 
within, replies in heart-rending tones, I know 



EARNESTNESS IN RELIGION. 



197 



you not, whence ye are. Yet will the desperation 
of the soul make now another effort ; now will 
strive by an appeal to that very invitation, so long 
neglected and scorned, as an argument for sal- 
vation : — not know us, Lord ! we have eaten and 
drunk in thy presence. Dost thou not remember 
how we were guests with thee at the same table ? 
We know thee well : we have oft-times heard 
thee as thou hast taught in our streets and told 
us of this door, which now in pressing need we 
have come to seek. Still unopened, the voice of 
insulted, neglected mercy rises to the awful tone 
of righteous indignation, and cuts down the last 
remaining prop of the self-deluded soul, with 
an imperative and utter rejection. Ye knew me 
as a Saviour and neglected me. When I called, 
ye refused: the world and sin you loved; take 
ihem as your portion : I know you not as my 
disciples ; depart from me, all ye workers of ini- 
quity ! And now the flame has reached them, 
and licks them into the sulphurous, burning lake, 
for ever and ever. 

Yet these are Christians so called. Even these 
by their name and profession, claim affinity with 
Christ. Wherefore, then, their dreadful fate ? 
They did not strive, they did not labour, they 
did not give earnest heed to the things which they 
heard. And is salvation, then, rendered depen- 
dent on human exertion ; is this consistent with 
the grace of God ? Are the purposes of God thus 
contingent on human efforts ? In a certain sense, 
it must be answered in the affirmative. If it be 
admitted that the dispensation of God to man in 



198 EARNESTNESS IN RELIGION. 

the present life is marked by labour and exertion ; 
and, if this does not interfere at all with the so- 
vereign pleasure of God and his supreme controul 
and disposal of all events ; if, notwithstanding the 
whole world is full of labour, yet that the times, 
seasons, and events are not in man's power, but in 
the hands of God alone ; and, after all the toil, the 
science, the art, the policy, the wisdom of the 
world, still the Most High ruleth among the children 
of men, and doth according to his will among the 
inhabitants of the earth, none can stay his hand or 
say unto him, what doest thou ; if all this be unde- 
niably true, then we may, on the same grounds? 
admit and believe that it is equally a dispensation 
of labour in the spiritual world, as in the natural, 
moral, and political; and that the efforts, exer- 
tions, and incessant labour required by the com- 
mands of Jesus, for the attainment of the heavenly 
rest, are entirely consistent with the whole dispen- 
sation of God to man in the present world. We 
must watch and pray, and examine ourselves, and 
meditate and observe the ordinances, and study 
the word of God, and endeavour to do good to 
all men as we have opportunity, for the glory 
of God in our own salvation and that of our fellow- 
men. All this implies a world of labour, intermi- 
nable but with this mortal life : and even then, as 
the pious Baxter observes, our rest will be to 
rest not day and night in the delightful and un- 
wearisome duty of crying, Holy, holy, holy. Lord 
God Almighty, who was, and is, to come. 

While pardon, then, and repentance, and holi- 
ness, and the heavenly rest are divine gifts be- 



EARNESTNESS IN RELIGION. 199 

stowed graciously and without respect of persons ; 
yet, according to the divine ordinance, they are to 
be sought for most earnestly. My son, if thou 
wilt receive my ivords, saith Solomon, and hide my 
commandments with thee ; so that thou incline thine 
ear unto wisdom, and apply thine heart to un- 
derstanding : yea, if thou criest after knowledge, 
and liftest up thy voice for understanding ; if 
thou seekest her as silver, and searchest for her as 
for hid treasures, then shalt thou understand the 
fear of the Lord, and find the knowledge of God ; 
for the Lord giveth wisdom. Then shalt thou 
understand righteousness, and judgment, and 
equity, yea, every good path. Those therefore, 
who, from whatever pretence, neglect the means, 
must expect inevitably to lose the end. If God 
has thus united the means and the end, what 
God hath joined together, let no man put asunder. 
He who doth it, doth it at his own peril ; and, 
oh what peril ! at the risk of hearing those doleful 
words, depart from me, I never knew you, ye 
workers of iniquity. 

How lamentable is it to think that many come 
short of the kingdom of heaven, and do not reach 
the heavenly rest, because they become wearied 
and faint in their minds, on account of the vigi- 
lance, restraint, diligence, self-denial, and other 
spiritual labour, which is required in the Christian 
life ! They draw hack to perdition : they are not 
in real earnest about their souls : they would 
serve two masters; but, finding this impossible, 
they renounce their God and Saviour, and attach 
themselves wholly to the flesh and the world. 



200 EARNESTNESS IN RELIGION. 

These have, perhaps, with joy received the word, 
and have endured for a time ; hut when perse- 
cution or temptation has come, they have fallen 
away. These are the insincere and formal wor- 
shippers of God, professors of the gospel : their 
type is to be found in the unhappy sons of Israel, 
whose carcasses fell in the wilderness, because their 
hearts went back into Egypt, and were not fully 
set on the promised land. 

If any are slumbering, and at ease in Zion, it is 
high time to awake out of sleep. Let us awake 
and put on strength. Let us gird up the loins 
of our mind, be sober, and hope to the end. If 
there can be no rest without previous labour, let 
us not dream of heaven, while we are not in 
the way to possess it. So necessary as a means to 
the end, is this earnestness of soul in religion, that 
the apostle says, Let us therefore fear, lest a 
promise being left us of entering into his rest, 
any of you should seem to come short of it : for 
unto us was the gospel preached as well as unto 
them ; but the word preached did not prof t them, 
not being mixed with faith, in them that heard it. 
It is not only very possible to let the things which 
we have heard, slip from our memories and hearts, 
but it is also possible to quench the spirit, to grow 
cold, remiss, and heartless in every religious duty 
and exercise ; while we give all our energy and 
affections and talents to the world and the things 
of the world. Let us then adopt the prayer of 
the Psalmist, and say, My soul cleaveth unto the 
dust, quicken thou me according to thy word. 
Teach me, O Lord, the way of thy statutes, and I 



TEMPERANCE. 201 

shall keep it unto the end. Give me under- 
standing, and I shall keep thy law, yea, I shall 
observe it with my whole heart. I will run the 
way of thy commandments, when thou shalt en- 
large my heart. 

Amidst all the labours, difficulties, and perils of 
the Christian life, we have the privilege of this 
gracious promise : they who wait on the Lord 
shall renew their strength ; they shall mount up 
with wings as eagles ; they shall run and not be 
weary ; they shall walk, and not faint. Wait, then 
on the Lord : be of good courage, and he shall 
strengthen thine heart : wait, I say, on the Lord. 
LABOUR IN TIME, REST IN ETERNITY. 



TUESDAY. 

TEMPERANCE. 

Be not drunk with wine, wherein is excess. — Ephes. v. 18. 



To so shameful a length had the Ephesians gone in 
luxury and excess, that it is said they banished 
Hermodorus, one of their chief citizens, on ac- 
count of his moderation and temperance ; adding 
these words, " no one among us shall be more 
virtuous than another; if he be, let him show his 
virtue in another place, and among other people ;" 

k3 



202 TEMPERANCE. 

— a speech reprobated by Cicero, as well as Dio- 
genes Laertius, and Heracleitus, from whom he 
quotes, as, in effect, condemning all the adult 
citizens without distinction, and consigning the 
deserted city to the possession of those children 
who had not arrived at the period of puberty. 

To Ephesian converts thus formerly addicted to 
excess in their Bacchanalian carousals, is the 
precept directed ; warning them against a return 
to their old habits of intemperance, into which, 
perhaps, some had unwarily fallen ; for we cannot 
suppose that any great proportion of the Christian 
fraternity, the eyes of their understanding being 
now enlightened, were in much danger of falling 
into this disgusting and odious sin. And yet there 
is need of this warning and command to all ; for 
even though our previous habits may have been 
strictly temperate, we are not thereby secured 
against a sudden temptation, which may be the 
commencement of a downward and debasing 
course, ending in infamy and ruin ; nor against 
those slow and insidious arts of the enemy of 
our peace, whereby we may insensibly be led on 
to practices and habits of excess, from which, 
presented at first in their full and hideous form, 
we should have averted our eyes with abhorrence. 

This command, therefore, must the Christian 
wear as a frontlet between the eyes, as a bracelet 
on the arm : on every festive occasion this phylac- 
tery must be seen on his wedding- garment broad 
and clear. When thou sittest to eat with a ruler, 
consider diligently what is before thee, and put a 
knife to thy throat, if thou be a man given to 



TEMPERANCE. 203 

appetite: be not desirous of his dainties, for they 
are deceitful meat. Be not drunk with wine, 
wherein is excess; or, be not luxurious and im- 
moderate in the use of wine. Such are divine 
commands. That the comfort and refreshment of 
wine is not forbidden, is very evident : it is the 
excess, the abuse, which is prohibited. Those, 
therefore, who from the abuse would argue 
against the use of wine, seem to stretch the pre- 
cept beyond the intention of the lawgiver. In 
this respect they resemble the Mahometans. In 
the Koran it is said, " They will ask thee con- 
cerning wine and lots: answer, in both there 
is great sin, and also some things of use unto men : 
but their sinfulness is greater than their use." 
which words some understand to mean that all 
excess is to be avoided : while the generality of 
their doctors infer, that the abuse to which these 
things are liable, renders it sinful to use them at 
all. Such an interpretation of our Christian pre- 
cept some Christians have adopted. This, how- 
ever, is a mode of argument in morals which 
cannot be sustained in the practice of common 
life, and must therefore be abandoned by the 
judicious interpreter of the divine will. God hath 
called us to liberty in meats and drinks, only we 
are not to use our liberty for an occasion to the 
flesh. Many, indeed, go to excess in eating, as 
well as in drinking, and in this surfeiting of the 
body commit much sin ; but that abuse cannot 
be corrected by entire abstinence from nourishing 
and comfortable food. It is the excess which 
Christians are commanded to avoid ; not the use 

k4 



204 TEMPERANCE. 

of any good thing which God gives us richly to 
enjoy. Unless this interpretation be admitted, 
the virtue and duty of temperance are entirely 
nullified and expunged from the moral code. 
Temperance is exchanged for abstinence, which is 
quite a different thing, and must be regulated, not 
by judgment, but by conscience alone : for, in that 
case, we have merely to consider whether the 
use of the thing is lawful or not : if not lawful, 
we may riot touch it at all. Now, in Scripture, 
we find no general prohibition of wine or strong 
drink ; on the contrary, it is sometimes permitted 
and enjoined for the comfort and health of the 
body; as in that well known recommendation of 
the apostle Paul to Timothy: Drink no longer 
water, but use a little wine for thy stomach's 
sake, and thine often infirmities. Timothy, in this 
case, would have to exercise his judgment as to 
the quantity which he should use for health and 
comfort ; and herein would be called to the virtue 
and duty of temperance ; whereas before, he had 
been exercising entire abstinence, whether from 
conscience, or expediency, or taste, we are not 
informed. He is now put upon a discretionary 
use of wine; and, as he had probably some 
scruples on the subject, these are removed by 
apostolic authority ; and it must be left to Ti- 
mothy to judge for himself when to use wine, and 
when to forbear. This moderate and prudent use 
of vinous, spirituous, and fermented liquors, some 
will, however, by no means allow ; partly, because 
in their opinion, the health of the body is injured 
even by the smallest quantity of such stimulants ; 



TEMPERANCE. 205 

and, partly, because they think the moderate use 
of those beverages, becomes a warrant and plea 
for others in the abuse of them. 

So far as this opinion may be founded in fact, it 
becomes a duty to abstain altogether from the use 
of that which is deleterious. But, as there is 
a difference of opinion in regard to their abso- 
lutely injurious nature, it seems necessary to leave 
every individual, capable of judging for himself, 
to the fact of his own experience in his own case. 
The exhausted spirits frequently require some sti- 
mulus ; and it seems impossible, as well as im- 
proper, to prescribe exactly for every individual, in 
every case, whether that stimulus shall be ale, tea, 
coffee, wine, or spirits. If the less be allowed 
habitually or frequently, the greater may sometimes 
be required ; and on this point, who can possibly 
judge so well as the individual who feels the want? 
If another, not one of the medical faculty, specially 
summoned, shall step in, and with some authority, 
prescribe the nature or measure of the refresh- 
ment in question, does it not infringe that precept : 
Let no man judge you in meat or in drink ? Our 
natural and our Christian liberty are both compro- 
mised by the interference. 

It then becomes a question whether this allowed 
and moderate use of stimulating beverages may be 
required to be abandoned, on the allegation, that 
it affords a plea to the intemperate and profligate 
for their excesses ? In order to determine this 
question, it must be ascertained that the drunk- 
ard actually makes the temperate man an- 
swerable for his excess ? Is it the fact, that 



206 TEMPERANCE. 

in order to justify his habits of intoxication, the 
sot points to his virtuous and temperate neighbour, 
as the guilty author of his crime ; and can he 
in truth say, that, but for the example of the tem- 
perate man, he should never have fallen into his 
odious and destructive habits ? It is possible, 
indeed, that if the question were thus put to the 
drunkard, he might catch at the idea, as some 
excuse for his sin ; as it is but too natural for us 
to endeavour to shift the blame of our conduct, if 
possible, to the shoulder of another. But the fact, 
in most instances, will be, that a liking for the 
stimulating liquor itself, the wild delirium pro- 
duced by intoxication, the miserable want created 
by the intervals of excitement, the mirth and 
joviality around the flowing bowl, the oblivion of 
worldly cares, losses, and troubles, are the usual 
and real causes of a habit of intoxication. More- 
over, it is much to be questioned whether the 
moderate and lawful use of these stimulants by 
others, ever does operate against the reclaiming of 
intemperate persons. Can it be shown, in any 
instance, that the drunkard seriously requires the 
temperate man utterly to repudiate all strong 
liquors, as the condition of his repentance and 
reformation ? 

After all, however, if it can be ascertained that 
the entire abstinence from wine and other stimu- 
lants, is the only or the most effectual method of 
reclaiming the intemperate, it may be conceded 
that we ought thus to abstain, on the same grounds 
as the apostle Paul resolves, in respect to animal 
food, that he would not eat it while the world 



TEMPERANCE. 207 

standeth, if his example made his brother to 
offend. But, as in order to reform the Epicure in 
meats, we should never think of proposing to 
abstain from animal food, as an argument to 
induce him not only to become moderate and sober, 
but also totally abstinent ; so it does not seem 
necessary to reduce ourselves to the use of mere 
water, in order to reclaim the drunkard, and 
reduce him also to the same standard. Surely if 
by the exhibition of temperance, we can bring 
him also to the exercise of temperance, there 
seems neither law nor reason for proceeding either 
with him or ourselves in the way of entire and rigid 
abstinence. In so doing, we may by another kind 
of excess do harm, both to health and life, and be 
the means of bringing a snare and a burden on the 
tender consciences of our brethren. By fixing a 
standard, prescribing a rule, and requiring a vow, 
we may throw a stumbling block in our brother's 
way; and if the temperate man should, in any 
case, be the unconscious author of the drunkard's 
sin, the law and vow of abstinence may, also, 
in many cases, become the direct cause of guilt ; 
for where there is no law, there is no transgres- 
sion. Now if God hath not prescribed a law 
in this case, it is more than man may be justified 
in doing ; for had positive abstinence been in- 
tended ; if God had chosen under the Christian 
dispensation to banish wine and strong drink from 
Christian tables, there would certainly have been 
some express precept to this effect put upon 
record, rather than the implied allowance of wine 



208 TEMPERANCE. 

on the festive board, by the example of the cup 
placed on the table of the Lord. 

On the whole then, God hath called us to 
liberty in this matter ; but we must carefully 
watch against using it for an occasion to the flesh ; 
and by love serve another. If by a temperate use 
of wine, diluted spirits, or other stimulants, I 
promote my health and comfort, I will use my 
liberty in taking- them as I find occasion : but, if I 
see that, by entire abstinence from them, I can 
reclaim a fallen brother, I will then utterly re- 
nounce the use of them — so far as my comfort and 
refreshment are concerned ; and, as much as pos- 
sible, where their use may be important to my 
health. A brother or sister is not to be brought 
into bondage in such cases. 

On the subject of temperance many just sen- 
timents were entertained by the ancient philo- 
sophers of Greece and Rome. In the third book 
of his Ethics, Aristotle says, " The temperate man 
is moderate in regard to appetite ; he takes no 
pleasure in those things, in which the intemperate 
delight ; on the contrary, they are irksome to him. 
Nor does he wish for what is improper, or vehe- 
mently for any sensual pleasures. He does not 
grieve for their absence, nor desire them, even 
moderately, when they are improper: but, what- 
ever is conducive to health or comfort, if agreeable 
in itself, he seeks, with a regard to moderation 
and propriety ; together with other enjoyments, 
not opposed to these, neither contrary to virtue, 
nor beyond his means. The intemperate man 



TEMPERANCE. 209 

carries these pleasures beyond all due bounds. 
Not so the temperate man: he obeys right 
reason." 

If any Christian then be naturally inclined 
to intemperance either in eating or drinking, let 
him not be put to shame by heathen morality; 
but having put on the Lord Jesus Christ, let him 
make no provision for the flesh to fulfil it in the 
lust thereof. He that soiueth to the flesh, shall 
from the flesh reap corruption ; hut he that 
soweth to the spirit shall from the spirit reap life 
everlasting. Instead of tarrying long at the wine, 
and spending much time and substance in luxu- 
riating on this earthly delight, we are to be filled 
with the spirit, — spiritually minded, always dis- 
posed for religious exercises and conversation. 
Our Lord and Saviour cautions us very explicitly 
against any instance of excess in meats and drinks, 
as well as the overcharging cares of this life; 
lest the day of our departure from this life, or his 
coming to judgment, should overtake us unawares, 
and find us unprepared. Certainly no one can be 
in a fit state to appear before God, who is surfeited 
and drunken, and overcharged with earthly things. 
Habitual, daily, hourly temperance in all 'things, 
is, therefore, the proper condition of man; first 
for his health, virtue, comfort, and honour ; — next 
for his eternal safety. 



210 SCHISM. 



WEDNESDAY. 



SCHISM. 

I beseech you, brethren, mark them which cause divisions 
and offences contrary to the doctrine which ye have 
learned, and avoid them. For they that are such 
serve not our Lord Jesus Christ, but their own belly ; 
and by good words and fair speeches deceive the hearts 
of the simple. — Rom. xvi. 17, 18. 

I beseech you, brethren, by the name of our Lord Jesus 
Christ, that ye all speak the same thing, and that there 
be no divisions among you ; but that ye be perfectly 
joined together in the same mind, and in the same 
judgment, — 1 Cor. i. 10. 



As it hath pleased the glorious Creator to impress 
on all his works, some strong marks of the divine 
unity, in harmony with the most boundless variety ; 
so in the constitution of the Christian religion may 
we perceive the evidence of a similar divine cha- 
racter. Some, however, either not perceiving 
these distinct marks, or not comprehending how 
they are consistent in the same subject, have pre- 
sumed to sever what God hath joined together: 
not so much now in nature, or in human society at 
large ; for by the new philosophy, the harmony of 
unity with diversity, is generally understood and 
admitted : — but alas ! still in religion, even in our 
Christian religion, which is designed by its glo- 



SCHISM. 211 

rious author to gather together in one all the 
children of God that are scattered abroad. 
Some have been strongly impressed with the ne- 
cessity of unity in doctrine and discipline : others 
perceiving the impossibility of exact uniformity in 
either, have renounced the hope of its attainment, 
and have pleaded for the utmost diversity ; making 
every individual and every society a law unto 
themselves. Both these opposite causes tend to 
produce schisms in the body of Christ. Could 
men be brought calmly and kindly to consider 
where unity and uniformity may safely end, and 
where diversity of sentiment and practice may, 
with the same safety to the soul be allowed ; an 
end must at once be put to those distressing and 
disgraceful schisms, which have weakened and 
impeded the Christian cause. Admit only that 
diversity may be consistent with unity, and a pro- 
vision is made for the everlasting peace and 
prosperity of the holy hill of S ion. 

As to the envy, the ambition, the pride, the 
selfishness of those who, for private purposes, 
cause divisions and offences contrary to the doc- 
trine of Christ, nothing can cure or prevent those 
causes but a new heart and a right spirit. All 
persons thus guilty of schismatical practices, are to 
be marked and avoided as a pestilence. In shunning 
all religious communion with them, in avoiding 
all religious conversation with them, we are obey- 
ing the commandment, and are not justly charge- 
able with bigotry and intolerance. Further than 
avoidance and non-communion, we need not, — we 
are not authorised to proceed : this is sufficient to 



212 SCHISM. 

mark them as schismatics ; and their cause and 
party not being of God, will, in the end, fall to the 
ground. All real schism contains in itself the 
elements of its own destruction, and may be safely 
left to its own results. 

While we, then, utterly reprobate and renounce 
a dividing spirit, it becomes us to study, with 
deep attention, the great subject of Christian 
unity, in harmony with diversity. He who un- 
derstands this subject, will not only pray for, but 
keep, the peace of Jerusalem. It is certainly 
possible for Christian societies to be perfectly 
joined together in the same mind, and the same 
judgment, or it would not have been enjoined on 
them by divine authority : at the same time it 
may not be possible that they should see eye to 
eye in things minor and non-essential. On this 
point, every one must be fully persuaded in his 
own mind. Let every Christian be disposed to 
unite in communion with his brother entertaining 
some diversity of sentiment, and he will soon be 
enabled to decide whether that diversity affects 
the essentials of Christianity. Schism arises more 
from the heart, than from the head. The into- 
lerant pride and selfishness, whether of a nation, a 
society, or an individual, which would establish 
a rigid uniformity iu every particular of Christian 
doctrine and practice, is equally revolting to 
common sense, natural liberty, and Christian cha- 
rity. It is to be avoided as the odious cause of 
divisions and offences. 

As there is in true Christianity nothing selfish 
and anti-social, nothing which should divide good 



SCHISM. 213 

men from each other, but every thing which should 
draw them into the closest and most endearing rela- 
tion, may the God of peace be pleased to bruise 
Satati, that grand schismatic, under our feet, 
shortly ! 

Hast thou, God of love, beheld in my proud 
and self-willed heart, any thing which disunites 
me from those who love the Lord Jesus Christ in 
sincerity, any fond fancy, any private interpre- 
tation, any peculiar creed, any blind prejudice, any 
party attachment, any sectarian adherence to the 
antiquity or the splendour of a name? Have I 
joined the cry, J am of Paul, I am of Apollos, I 
am of Cephas ? Have I thus broken the unity 
of the saints — the bond of peace? Forgive, O 
Lord, this my schismatical spirit and conduct; 
and enable me, henceforth, to embrace every Chris- 
tian brother with the most charitable affection. 
In my endeavour to maintain the unity of the 
faith, hope, baptism of the gospel, guide me in 
judgment, and teach me thy way ! Enable me to 
discern and to acknowledge thy true servants, and 
to promote the glorious and felicitous cause of 
Christian unity throughout the world ; and, in 
thy mercy, be pleased to grant me admission to 
that blessed congregation of true believers in 
Christ, who shall be so perfectly and eternally 
united in mind and heart, as to sing without ceas- 
ing and without a discordant note ; unto him that 
loved us, and washed us from our sins in his own 
blood, and hath made us kings and priests unto 
God and his Father; to him be glory and do- 
minion for ever and ever, Amen ! 



214 CHRISTIAN PURITY. 



THURSDAY. 



CHRISTIAN PURITY. 

The night is far spent, the day is at hand : let us therefore 
cast off the works of darkness, and let us put on the 
armour of light. Let us walk honestly as in the day ; 
not in rioting and drunkenness, not in chambering and 
wantonness, not in strife and envying. But put ye on 
the Lord Jesus Christ, and make not provision for the 
flesh, to fulfil the lust thereof. — Rom. xiii. 12—14. 

But with many of them God was not well pleased ; for 
they were overthrown in the wilderness. Now these 
things were our examples, to the intent we should not 
lust after evil things, as they also lusted. Neither be ye 
idolaters, as were some of them ; as it is written, The 
people sat down to eat and drink, and rose up to play. 
Neither let us commit fornication, as some of them com- 
mitted, and fell in one day three and twenty thousand. 
Neither let us tempt Christ, as some of them also 
tempted, and were destroyed of serpents. Neither 
murmur ye, as some of them also murmured, and were 
destroyed of the destroyer. Now all these things hap- 
pened unto them for ensamples : and they are written 
for our admonition, upon whom the ends of the world 
are come, wherefore let him that thinketh he standeth 
take heed lest he fall. There hath no temptation taken 
you but such as is common to man : but God is faithful, 
who will not suffer you to be tempted above that ye are 
able ; but will, with the temptation, also make a way to 
escape, that ye may be able to bear it. Wherefore, 
my dearly beloved, flee from idolatry. I speak as to 
wise men ; judge ye what I say. — 1 Cor. x. 5 — 15. 

Let no corrupt communication proceed out of your mouth, 
but that which is good to the use of edifying, that it may 



CHRISTIAN PURITY. 215 

minister grace unto the hearers. And grieve not the holy- 
Spirit of God, whereby ye are sealed unto the day of 
redemption. — Ephes. iv. 29, 30. 

Fornication, and all uncleanness, or covetousness let it not 
once be named among you, as becometh saints ; neither 
filthiness, nor foolish talking, nor jesting, which are not 
convenient : but rather giving of thanks. For this ye 
know, that no whoremonger, nor unclean person, nor 
covetous man, who is an idolater, hath any inheritance 
in the kingdom of Christ and of God. Let no man de- 
ceive you with vain words ; for because of these things 
cometh the wrath of God upon the children of disobe- 
dience. Be not ye therefore partakers with them : for 
for ye were sometimes darkness, but now ye are light in 
the Lord : walk as children of light ; (for the fruit of 
the Spirit is in all goodness and righteousness and 
truth;) proving what is acceptable unto the Lord. And 
have no fellowship with the unfruitful works of darkness, 
but rather reprove them. For it is a shame even to 
speak of those things which are done of them in secret. 
But all things that are reproved are made manifest by 
the light : for whatsoever doth make manifest is light. 
Wherefore he saith, Awake thou that sleepest, and arise 
from the dead, and Christ shall give thee light. See 
then that ye walk circumspectly, not as fools, but as 
wise, redeeming the time because the days are evil. 
Wherefore be ye not unwise, but understanding what the 
will of the Lord is. — Ephes. v. 3 — 17. 

Mortify therefore your members which are upon the 
earth ; fornication, uncleanness, inordinate affection, 
evil concupiscence, and covetousness, which is idolatry : 
for which things' sake the wrath of God cometh on the 
children of disobedience : in the which ye also walked 
sometime, when ye lived in them. But now ye also 
put off all these ; anger, wrath, malice, blasphemy, 
filthy communication out of your mouth. Lie not one 
to another, seeing that ye have put off the old man 
with his deeds ; and have put on the new man, which is 
renewed in knowledge after the image of him that 



216 CHRISTIAN PURITY. 

created him : where there is neither Greek nor Jew, 
circumcision nor uncircumcision, Barbarian, Scythian, 
bond nor free : but Christ is all, and in all. — Coloss. 
iii. 5—11. 
Abstain from all appearance of evil. — 1 Thess. v. 22. 



How dignified, how angelic, how divine, is the 
Christian life ! Happy are we when the names of 
Saint and Puritan are justly applied to us, though 
in scorn, by the men of the world ! Blessed are 
the pure in heart, for they shall see God. Chris- 
tian soldier, thou art here called forth to thy 
proper business. Awake, put on the armour of 
light and march on thy heavenly way gracefully 
and courageously, with the sword of the spirit 
unsheathed, and resolutely pointed against the 
pollutions and the excesses, the strife and the en- 
vying of this world. The beams of brightness 
issuing from thee will chase away the sons of 
darkness, and thus triumphant shalt thou pursue 
thy course to the city of God. 

Alas ! who can look on the carcasses of those 
who fell in the wilderness without fear and diffi- 
dence? Those professed people of God had seen 
the wonders of divine power and goodness in 
Egypt and at the Red Sea, yet they lusted after 
evil things and were destroyed. Have I come out 
from the world and become separate from the 
unclean and the profane, then let me be warned 
against the subtle temptations, which would in- 
sensibly draw me back into its impure company, 
its unhallowed conversation. O God, who art 



CHRISTIAN PURITY. 217 

faithful to all thy promises, suffer me not to be 
tempted above that which I am able to bear ; but, 
with the temptation, make a way of escape, that 
I may be able to bear it. May I ever hate vain 
thoughts, impure imaginations, those secret fires, 
which feed the flame of lust, and be enabled to set 
a watch over the door of my lips, that no corrupt 
communication may proceed out of my mouth, to 
pollute the ear of another, but only that which is 
good to instruct and improve. While many think 
there is no harm in the indulgence of impure and 
lascivious language, so long as they proceed not to 
correspondent acts, may I show my fear and utter 
abhorrence of such parlance with sin, by frowns, 
by reproofs, by speedy withdrawal from such false 
brethren. 

It is carefully to be remarked, that the Spirit of 
God, several times in the passage before us, joins 
covetousness with uncleanness, and both with 
idolatry, as if to stamp them with the brand of 
heathenism, and to show his utter detestation of 
those sins, which cleave to us as the girdle cleavelh 
to the loins ; and which, notwithstanding the stig- 
ma here affixed to them, have too generally been 
esteemed by the christian world as venial sins, and 
are suffered to pass without any great share of 
reprobation ; yet are they such as to shut out from 
the heavenly inheritance those who live in them 
and die impenitent. Let the person who is licen- 
tious in thought, word, or deed, rank himself 
among the impure heathen, and not hope, without 
repentance, to enter the kingdom of Christ and of 
God. Let the covetous man, also, renounce ail 

L 



218 ECONOMY. 

pretensions to the name of Christian, for holy writ 
pronounces him an idolater, quite unfit for the 
worship of the Blessed One. That imagination 
which delights to rove amidst human forms and 
earthly possessions is far from God, and is filled 
with idols, which it worships and serves instead of 
the Creator, God over all blessed for ever. 

Let me, then, ponder well every word of these 
holy commands, and if any of the old leaven of 
filthiness and, foolish talking, and jesting, or covet- 
ou&ness be left within me, I beseech thee, O Lord, 
to enable me to purge it out. As the holy disciple of 
a holy master, may J daily follow that holiness with- 
out which no man shall see the Lord. O remember 
not against me former iniquities! Reme?nber not 
the sins of my youth, nor my transgressions: 
according to thy mercy remember thou me, for thy 
goodness sake, O Lord! 



FRIDAY. 



ECONOMY. 

And Jesus took the loaves, and when he had given thanks, 
he distributed to the disciples, and the disciples to them 
that were set down ; and likewise of the fishes, as much 
as they would. When they were filled, he said unto his 
disciples, Gather up the fragments that remain, that 
nothing be lost. — John vi. 11, 12. 



How widely different from parsimony is true 
economy ! How consistent with liberality and the 



ECONOMY. 219 

comfort of human life ! It seems, indeed, to assume 
a dignified middle place between extravagance 
and waste on the one hand, and niggardliness and 
meanness on the other. When the Lord Jesus 
furnishes a common meal for a multitude, the 
food is plain, but relishing and good : there is 
bread enough, and to spare : the people ate both 
of the bread and the sauce, as much as they 
wished: the miracle ceased only when they were 
filled: not till then did Jesus say to his disciples, 
Gather up the fragments that remain, that no- 
thing be lost. Herein he hath left us an example 
as well as a rule for the economy of life. A great 
principle pervading all nature is involved in this 
precept. In the works and ways of God we dis- 
cern no waste : there are, indeed, abundance and 
vast variety, but all remaining fragments are used 
up in returning to their component and ultimate 
parts, to furnish a fresh supply in some other form : 
the solid passes into the fluid, and that again into 
the aeriform, so that ultimately nothing is lost. 
In God's works and management there is nothing 
superfluous, while there is nothing mean. 

From this rule all classes of men may learn a 
useful and important lesson: we are not to lose 
fragments. The politician must be an economist 
of the public wealth, and watch against all waste. 
The merchant and the trader, the artizan, the 
mechanic, and the husbandman, must all econo- 
mize, by looking to the fragments of stock, of 
materials and of time ; and the good housekeeper, 
by observing the rule, will be like the merchant's 
ships — she will bring her food from afar. 

L2 



220 ECONOMY. 

There is much blessing in a prudent and libera! 
economy : states, societies, trade and commerce, 
husbandry and households, thus managed, will all 
flourish and be happy. Inattention to this simple 
rule of the gospel is too often the ruin of human 
affairs. While prodigality and waste create a 
consuming and fathomless abyss of ever-yawning 
want, and miserable parsimony freezes up all the 
charities of life, and rears only a mountainous 
region of icy masses, unfit for human use or habi- 
tation, a liberal economy, like that illustrated and 
enjoined in the gospel, places all things in the tem- 
perate zone of ease and comfort and bright pros- 
perity. 

In whatever station of life I occupy, I will there- 
fore, by the help of God, study this doctrine of 
the care of fragments. By carefully gathering up 
fragments of time, of information, of useful mate- 
rials ; by allowing of no waste in my family or 
business; and by a proper consideration of the 
value of all fragments, more especially of food and 
clothing, I will endeavour, both in the letter and 
the spirit, to keep the command of Jesus to his 
disciples, to gather up the fragments that remain, 
that nothing he lost. 

This duty to a man of the world, merely pruden- 
tial, becomes to the Christian a part of his religion. 
Our economy is not merely to avoid want, or the 
inconveniences of life, but is to be sanctified by a 
dedication of its fruits to the especial service of 
God. As the misery of man becomes daily more 
apparent, the opportunity of doing good increases, 
and the duty of endeavouring to provide means for 



ECONOMY. 221 

this purpose presses with accumulating- weight on 
the humane and considerate mind. With what 
alacrity, then, should I study economy, that with 
its fruits I may be helpful to the great cause of 
philanthropy and religion. How many of the great 
modern societies have been raised to their emi- 
nence of glory and usefulness by fragments. That 
skilful economist and devoted servant of Christ, 
the late venerable Matthew Wilks, roused the 
christian world to a sense of the value of frag- 
mental contributions, by his missionary sermon 
from those words of the prophet, the children 
gather wood, and the fathers kindle the fire, and 
the women knead their dough, to make cakes to 
the queen of Heaven. Auxiliary and branch so- 
cieties, with their numerous female and juvenile 
associations, speedily multiplied ; and to them we 
appeal for proof of the power and virtue of chris- 
tian economy. Surely for purposes so sublime and 
holy as those which are contemplated by Bible, Mis- 
sionary, Tract, School, and other Benevolent Socie- 
ties, every fragment that can be made available 
should cheerfully be gathered up, and to such a 
cause nothing should he lost. If idolaters zealously 
employ their children to gather fragments of fuel 
for the honour of the queen of Heaven, walking 1 in 
her brightness, much more should we Christians 
encourage our children to economize, and be 
careful of fragments for the honour of the Sun of 
Righteousness ; while we ourselves, by the holo- 
caust of our entire persons and possessions, show 
them how to present unto God, daily, a living 
sacrifice, holy and acceptable, through the offering 



222 justice. 

of the hody of Jesus Christ once for all, and his 
ever prevailing intercession at the right-hand of 
the Majesty on high. 



SATURDAY. 



JUSTICE. 

Judge not according to the appearance, but judge righteous 
judgment — John vii. 24. 

Whatsoever things are just, think of these things.— Phi- 
lip, iv. 8. 

The grace of God, that bringeth salvation, hath appeared 
to all men, teaching us that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, and 
godly, in this present world, looking for that blessed 
hope and the glorious appearing of the great God and 
our Saviour Jesus Christ. — Titus ii. 11—13. 



The elegant personification of justice in a female 
form, blindfold, and holding an even and exact 
balance, exhibits to the eye a striking and correct 
emblem of that inward mental operation by which 
we decide with truth and impartiality on the ac- 
tions and motives of men. Justice is very properly 
termed a cardinal virtue, as the well-being of so- 
ciety turns so much on its sacred observance by 
all nations : hence the care which has ever been 
taken to provide, as much as possible, against any 
improper bias on the minds of those who are called 
to judge between man and man. To this end the 



justice. 223 

ancient and venerable court of Areopagus, at 
Athens, is said to have always tried causes, after 
the light of day had departed, that there might be 
no respect of persons in their judgment. Our own 
countryman, Judge Hale, would not proceed with 
a trial until he had paid for a buck sent to him as 
a present by the plaintiff in a certain cause, even 
though it was the usual compliment by that person 
to the judges at the assize. 

So high a sense of justice did Cicero entertain, 
that he insists upon our enduring any and all in- 
conveniences, both of body and mind, rather than 
wrong our neighbour, even though we should be 
dying of cold and hunger ; subjoining this reason, 
" My life is of less importance to me than this 
consolatory thought, that I have wronged no one 
for my own advantage :" hence he styles Justice, 
" the mistress and queen of all virtues." 

Not less importance does the christian morality 
attribute to this virtue : hence, in all our judg- 
ments in things pertaining to this life, we are 
commanded by our Lord to judge, not according 
to the appearance, but judge righteous judgment ; 
and, in our whole conduct, ever to think of what 
things soever are just, as well as lovely and of 
good report. 

If called, therefore, by office and station to judge 
of the actions and motives of my fellow men, let 
me ever suspend all final judgment until the evi- 
dence on all sides has been fully established ; and 
in all cases seek from the Father of lights that 
wisdom which is profitable to direct, and which is 
without partiality ; remembering always that my 



224 justice. 

sentence will certainly be scrutinized at the bar of 
that great Judge who seeth not as man seeth, even 
the righteous Lord, who trieth the hearts and 
reins, who will allow for infirmities and errors in 
judgment, while he condemns, strictly, all secret 
as well as open perversion of right. Let me never 
forget that the righteous Lord loveth righteous- 
ness, that he exerciseth loving kindness, judgment, 
and righteousness in the earth, and delighteth in 
these things. 

When tempted by passion or covetousness, even 
to the thought of wrong, may I, shuddering with 
abhorrence at the presence of so diabolical a form, 
say, get thee behind me satan, thou art an offence 
to me. Let me daily and hourly, in public and in 
private, set all actions, my own and others, in the 
light of eternity, under the beams of the resplen- 
dent throne which shall render all hearts trans- 
parent, and bring to light the darkest secrets of 
this unjust and sinful world. 

If I have committed injustice and wronged any 
one, let me resolve, on the spot, like Zaccheus, to 
restore, if possible, fourfold. Against all hasty 
and premature judgments, even in ordinary affairs, 
may I henceforth be guarded ; and, while I defer 
not unreasonably, an opinion or decision, let me 
observe the injunction, be swift to hear, slow to 
speak. 

For the sake of the Just One, pardon, O God of 
mercy, all thoughts and actions of mine which are 
unjust before thee; and clothe me with the glo- 
rious, spotless, righteousness of thy beloved Son, 
in whom thou art well pleased. 



CHRISTIAN MEEKNESS. 225 



SUNDAY. 



CHRISTIAN MEEKNESS. 

Ye have heard that it hath heen said, an eye for an eye, 
and a tooth for a tooth : But I say unto you, that ye re- 
sist not evil : but whosoever will smite thee on thy right 
cheek, turn to him the other also. And if any man will 
sue thee at the law, and take away thy coat, let him have 
thy cloke also. And whosoever shall compel thee to go 
a mile, go with him twain. — Matt. v. 38 — 41 . 

If it be possible, as much as lieth in you, live peaceably 
with all men. — Rom. xii. 18. 

Let your moderation be known unto all men. The Lord is 
at hand. — Philip, iv. 5. 

Wherefore, my beloved brethren, let every man be swift 
to hear, slow to speak, slow to wrath: for the wrath of 
man worketh not the righteousness of God. Wherefore 
lay apart all filthiness, and superfluity of naughtiness, 
and receive with meekness the engrafted word which is 
able to save your souls. — James i. 19 — 21. 



Great is the power of gentleness and concession! 
Yielding pacijieih great offences. But, ob, what 
a religion is ours ! What a heavenly temper does 
it require, or rather bestow ! For, what philoso- 
pher would have thought of turning the other cheek 
to the smiter ? What a conquest over pride and 
passion hath he achieved, who literally obeys this 
Christian precept ! And, doubtless, it was given 
to be so obeyed. Jesus herein hath set us an ex- 
ample that ice should walk in his steps, who did 

l3 



226 CHRISTIAN MEEKNESS. 

no sin ; who, when he was reviled, reviled not 
again, when he suffered, threatened not, but com- 
mitted himself to him who judgeth righteously, 
He literally gave his back to the smiters, and his 
cheek to them who plucked off the hair. Yet, by 
his conduct in the hall of the High Priest, we 
may learn, that unmerited injuries may be noticed 
with reprehension or expostulation : thus when 
Jesus had referred the High Priest to the Scribes 
and Pharisees, or other auditors, for information 
concerning his doctrine, one of the officers which 
stood by struck Jesus with the palm of his hand, 
saying, Answerest thou the High Priest so ? — 
Under such circumstances, how did our Lord con- 
duct himself? In the Spirit, though, as it appears, 
not exactly in the letter, of his own precept. 
Jesus answered him, if I have spoken evil, bear 
ivitness of the evil ; but if well, why smitest thou 
me. A severe and just reproof, which was by no 
means calculated to invite a repetition of the of- 
fence ; and by such meekness of wisdom are we 
shielded more effectually from insult, than by all 
the training of the pugilistic art, and the exercises 
of arms. 

This sentiment will be derided by those who 
profess to be regulated by " the laws of honour," 
and who think it impossible to survive, after hav- 
ing experienced an insult, unless they have endea- 
voured to punish the offender by taking away his 
life with their own hand. In the world of honour, 
life is held of small account. Being every hour 
exposed to insult from others as proud, as arrogant 
as themselves, all must view each other as jealous 



CHRISTIAN MEEKNESS. 227 

assassins and irritable gladiators, prepared, at 
every moment, to exhibit a bloody spectacle for 
the monstrous gratification of the world of honour. 
Howmiserable a bondage to the obsolete institutions 
of dark feudal times ! How totally repugnant to 
the spirit and ordinances of Christianity ! How 
unworthy are men of honour, so called, to take 
the peaceful name of Jesus on their lips ! How is 
it possible that they can be Christians, who, so far 
from suffering wrong patiently, will endure not 
even a questionable word or look, without risking 
two lives ? Let them take the name of Goths, 
and leave the name of Christian for those who can, 
like their Lord and Master, receive a blow with- 
out returning it ; and who, free from cowardice or 
passion, can, if proper, reprove or expostulate, so 
as to shame the offender and point on him the eye 
of public indignation. 

Grant unto thy servant, O Lord, this spirit of 
Christian meekness, this command of temper ; that, 
under those insults to which I may be exposed 
from the world, and more especially under those 
which may arise from my strict adherence to thy 
word, I may ever manifest my subjection to Christ 
and his laws, and show to the world of honour, 
falsely so called, that the true laws of honour are 
those which Jesus gave to his disciples : and, if I 
be reproached for the name of Christ, and my 
Christian meekness be denominated pusillanimity, 
enable me to refute the imputation by a courage- 
ous example of non-conformity to the whole world 
lying in wickedness. Thus may I endeavour to 
live peaceably with all men: thus may the mode- 
ls 4 



228 TRUTH. 

ration of my temper and the mildness of my spirit 
be known to all around me, remembering that the 
Lord is at hand to note down all my words and all 
my thoughts, to bring them in evidence another 
day. Oh, enable me to set a watch over the door 
of my lips, that I sin not with my tongue ; — that I 
may be swift to hear, slow to speak, sIovj to wrath, 
And may all professed Christians, renouncing the 
world's law of retaliation, be subject to the law of 
meekness as the followers of the Latnb of God. 



MONDAY, 



TRUTH. 



Wherefore putting away lying, speak every man truth with 
his neighbour ; for we are members one of another.— 
Ephes. iv. 25. 

Lie not one to another ; seeing that ye have put off the old 
man with his deeds, and have put on the new man, which 
is renewed in knowledge after the image of him that cre- 
ated him. — Coloss. iii. i). 



Every one born of God must necessarily bear his 
image who is a God of truth, and to whom lying 
lips are an abomination. The world also professes 
to detest the liar, while it is itself the very essence 
of deception. Nothing, indeed, is more detest- 
able than a wilful deliberate lie ; no character more 
diabolical than the liar. Yet some even justify 



TRUTH. 229 

known falsehoods as necessary for the business of 
the world, and innocent if not calculated to injure 
our neighbour. This latitude a Christian cannot 
allow. Indeed the very terms of the proposition 
are contradictory ; for, if I tell my neighbour a 
lie for my own advantage, it follows that he must 
lose what I gain by the deception. If such lies 
are necessary to the business of life, human so- 
ciety becomes a proper introduction to the infernal 
regions, where all is under the power of him who 
is a liar and the father of it. 

But lying is not necessary for the business of life. 
Christians are bound to speak every man truth 
with his neighbour. In whatever station or call- 
ing, this must be observed : the monarch on the 
throne, the councillor of state, the pleader at the 
bar, the witness in court, the merchant and the 
tradesman, all must speak every man truth with 
his neighbour : the duty would not be enjoined if 
it were impracticable. It may be difficult, and 
certainly is, in many cases, to draw the line be- 
tween truth and falsehood ; but the difficulty does 
not set aside the duty of discrimination. Here, 
however, lies the force of the precept ; — this is the 
knot which is often to be loosed : in order to avoid 
the sin of lying, am I obliged to disclose all that I 
know ? Is my neighbour entitled to become ac- 
quainted with all the secrets of my family, of my 
business, of my art or trade I On some occasions 
he may be intitled to know these secrets, where his 
interest or reputation is materially concerned. If, 
on those occasions, by language or otherwise, I 
conceal the truth with a view to deceive, I am 



230 TRUTH. 

clearly guilty of a lie, and expose myself to the just 
judgment of my offended God. Such an occasion 
was that when Gehazi, the servant of Elisha, was 
required by his master to declare whither he had 
gone, after the visit of Naaman the Syrian. His 
answer was a direct and palpable lie ; thy servant 
went no whither. The righteous judgment of God 
immediately followed the offence, by transferring 
the disease of Naaman to the person of the liar, 
who went out of his master's presence a leper as 
white as snow. Such an occasion, also, took place 
when Sapphira the wife of Ananias was required 
by the Apostle Peter to declare for how much 
money they had sold their land. There should 
then have been no reservation or concealment. — 
The congregation had a right to know whether the 
whole or only a part of the price was contributed 
to the common fund. This concealment, by means 
of a direct lie, was visited with still greater severity 
than in the former instance. Ananias and Sap- 
phira having conspired to tell this gratuitous lie, 
were smitten with death on the spot — a fearful de- 
monstration of the fact, that, verily there is a God 
that judgeth in the earth. Had he, in every such 
instance, visited the offence in a similar way, it is 
to be feared the world would, ere now, have be- 
come one vast uninhabited wilderness. But, the 
Lord knoweth how to reserve the unjust unto the 
day of judgment to be punished ; and then all liars 
shall have their part in the lake which burnetii 
with fire and brimstone, which is the second death. 
On such occasions as these, there can be no mis- 
take ; but there may be others wherein we are not 



TRUTH. 231 

obliged to disclose the truth or to satisfy the in- 
quiries which may be addressed to us. Of this, 
every one must be left to judge, according to the 
circumstances of the case ; and he must regulate 
his expressions and answers, so as to give as ex- 
actly as possible what is due to his neighbour. It 
is certainly lawful to use equivocal or evasive ex- 
pressions which are not positive violations of truth, 
supposing our neighbour is not entitled to know 
fully what he desires of us. Our blessed Lord 
himself sometimes used such expressions to his 
disciples and the Jews. Destroy this temple, said 
he, and in three days, I will raise it again. The 
Jews understood him to mean the fabric which was 
then in its peerless glory, shining afar with its 
gilded marble domes like the Alps at break of day. 
Forty and six years, said they, iv as this temple in 
building, and ivilt thou raise it up in three days ? 
Still does Jesus conceal his meaning of the word 
tetnple, and leaves them under the misapprehen- 
sion which they treasured up for the day of accu- 
sation. 

After his resurrection, as two disciples were 
walking from Jerusalem to Emmaus, he joins them 
as a stranger, and, overhearing part of their con- 
versation says, What manner of communications 
are these which ye have one to another, as ye walk 
and are sad? Cleopas asks, in return, art thou 
only a stranger in Jerusalem, and hast not known 
the things which are come to pass there in these 
days? Jesus, not undeceiving them, replies, 
What things ? Thus he continued the illusion 
until they arrived at the village : then he made as 



232 TRUTH. 

if he would have gone further, but they constrained 
him by their entreaty to become their guest. — 
Doubtless this concealment of the truth, and the 
assumption of language and manner necessary to 
maintain it, were perfectlj innocent, and designed 
to produce a good effect on the disciples, when, at 
length, the truth came to be known. 

With this admission, however, it must be main- 
tained, that, in all doubtful cases, great care is to 
be taken that we do not give way to levity, exagge- 
ration, and insincerity in our discourse ; and that 
in the occasional use of equivocal or evasive ex- 
pressions, we do not violate the integrity of our 
conscience, which must decide whether we do 
justice to our neighbour or do him wrong in our 
communications ; whether we are doing to him as 
we would wish him to do to us, in like circum- 
stances. 

No good man, however, will prefer such ex- 
pressions, to those which are plain, direct, and 
unequivocal. He is transparent in his language 
as well as in his actions, living under this impres- 
sion : Thou God seest me. He may, alas, in a 
pressing temptation fall into the sin of lying, but 
he cannot live in it. Peter had no sooner denied 
his Lord, than he went out and wept bitterly. A 
righteous man hateth lying ; as saith the Psalmist, 
I hate and abhor lying, but thy law do I love. 
Truth, fair lovely Truth, therefore, shall be my 
delight. By thy grace, O Lord God of truth, 
will I ever speak truth with my neighbour ; re- 
membering that the lip of truth shall be esta- 
blished for ever, but a lying tongue is but for a 



STEADFASTNESS AND PERSEVERxVNCE. 233 

moment ; that I am daily hastening to that world 
where all is perfect truth, sincerity, and love. 
Blot out, I beseech thee, all my sins against truth, 
from my childhood and youth to this day, with the 
blood of Jesus Christ thy Son, which cleansetk 
from all sin ; and henceforth may I be led by the 
Sjjirit of truth, hating every false way. 



TUESDAY. 



STEADFASTNESS AND PERSEVERANCE. 

Abide in me, and I in you : As the branch cannot bear fruit 
of itself, except it abide in the vine : no more can je, ex- 
cept ye abide in me. I am the vine, ye are the branches : 
He tbat abideth in me, and I in him, the same bringeth 
forth much fruit : for without me ye can do nothing. As 
the Father hath loved me, so have I loved you : continue 
ye in my love. If ye keep my commandments, ye shall 
abide in my love : even as I have kept my Father's com- 
mandments, and abide in his love. — John xv. 4, 5, I), 10. 

Know ye not that they which run in a race run all, but one 
receiveth the prize .' so run, that ye may obtain. — 1 Cor. 
ix. 24. 

And let us not be weary in well-doing: for in due season 
we shall reap, if we faint not. As we have therefore 
opportunity, let us do good unto all men, especially 
unto them who are of the household of faith. — Gal. vi. 
9, 10. 

As ye have therefore received Christ Jesus the Lord, so 
walk ye in him : Rooted and built up in him, and sta- 
blished in the faith, as ye have been taught, abounding 
therein with thanksgiving. Beware lest any man spoil 



234 STEADFASTNESS AND 

you through philosophy and vain deceit, after the tra- 
dition of men, after the rudiments of the world, and not 
after Christ. For in him dwelleth all the fulness of the 
Godhead bodily. — Coloss. ii. 6 — 9. 

Let us therefore fear, lest a promise being left us of enter- 
ing into his rest, any of you should seem to come short 
of it. — Heb.iv. 1. 

God is not unrighteous, to forget your work and labour of 
love, which ye have shewed toward his name, in that 
ye have ministered to the saints, and do minister. And 
we desire that every one of you do shew the same dili- 
gence to the full assurance of hope unto the end : That 
ye be not slothful, but followers of them who through 
faith and patience inherit the promises. — Heb.vi. 10 — 12. 

Brethren, I count not myself to have apprehended : but 
this one thing I do, forgetting those things which are be- 
hind, and reaching forth unto those things which are be- 
fore, I press toward the mark for the prize of the high 
calling of God in Christ Jesus. Let us therefore, as 
many as be perfect, be thus minded : and if in any thing ye 
be otherwise minded, God shall reveal even this unto you. 
Nevertheless, whereto we have already attained, let us 
walk by the same rule, let us mind the same thing. — 
Brethren, be followers together of me, and mark them 
which walk so as ye have us for an ensample. (For 
many walk, of whom I have told you often, and now tell 
you even weeping, that they are the enemies of the cross 
of Christ : whose end is destruction, whose God is their 
belly, and whose glory is in their shame, who mind 
earthly things.) For our conversation is in heaven ; from 
whence also we look for the Saviour, the Lord Jesus 
Christ : who shall change our vile body, that it may be 
fashioned like unto his glorious body, according to the 
working whereby he is able even to subdue all things unto 
himself.— Philip, iii. 13—21. 

Therefore my brethren dearly beloved and longed for, my 
joy and crown, so stand fast in the Lord my dearly be- 
loved.— Philip, iv. 1. 

Let no man beguile you of your reward, in a voluntary 



PERSEVERANCE. 235 

humility and worshipping of angels, intruding into those 
things which he hath not seen, vainly puffed up hy his 
fleshly mind ; and not holding the head, from which all 
the hody hy joints and bands having nourishment minis- 
tered, and knit together, increaseth with the increase of 
God. Wherefore, if ye be dead with Christ from the 
rudiments of the world, why, as though living in the 
world, are ye subject to ordinances, (touch not, taste not, 
handle not; which all are to perish with the using,) 
after the commandments and doctrines of men ? Which 
things have indeed a show of wisdom in will-worship, 
and humility, and neglecting of the body ; not in any 
honour to the satisfying of the flesh. — Coloss. ii. 18—23. 

Cast not away therefore your confidence, which hath great 
recompence of reward. For ye have need of patience ; 
that, after ye have done the will of God, ye might receive 
the promise. For yet a little while, and he that shall come 
will come, and will not tarry. Now the just shall live by 
faith : but if any man draw back, my soul shall have no 
pleasure in him. But we are not of them who draw back 
unto perdition, but of them that believe to the saving of 
the soul. — Heb.x. 35 — 39. 

Wherefore seeing we also are compassed about with so 
great a cloud of witnesses, let us lay aside every weight, 
and the sin which doth so easily beset us, and let us run 
with patience the race that is set before us. Looking 
unto Jesus the author and finisher of our faith ; who for 
the joy that was set before him, endured the cross, de- 
spising the shame, and is set down at the right hand of 
the throne of God. For consider him that endured 
such contradiction of sinners against himself, lest ye be 
wearied and faint in your minds. — Heb.xii. 1 — 3. 

Jesus Christ is the same yesterday, and to-day, and for 
ever. Be not carried about with divers and strange 
doctrines : for it is a good thing that the heart be esta- 
blished with grace ; not with meats, which have not pro- 
fited them that have been occupied therein.— Heb. xiii. 
8-9. 

Take, my brethren, the prophets, who have spoken in the 



23(5 STEADFASTNESS AND 

name of the Lord, for an example of suffering affliction, 
and of patience. Behold, we count them happy which 
endure. Ye have heard of the patience of Job, and have 
seen the end of the Lord ; that the Lord is very pitiful, 
and of tender mercy. — James v. 10, 11. 

Ye therefore, beloved, seeing ye know these things before, 
beware lest ye also, being led away with the error of 
the wicked, fall from your own stedfastness. But grow 
1 in grace, and in the knowledge of our Lord and Saviour 
Jesus Christ. To him be glory, both now and ever. 
Amen.-2Pet.iii. 17, 18. 

Let that therefore abide in you which ye have heard from the 
beginning If that which ye have heard from the beginning 
shall remain in you, ye also shall continue in the Son, 
and in the Father. And this is the promise that he hath 
promised us, even eternal life. And now, little children, 
abide in him ; that, when he shall appear, we may have 
confidence, and not be ashamed before him at his coming. 
If ye know that he is righteous, ye know that every one 
that doeth righteousness is born of him. — 1 John ii. 24, 
25-28,29. 

But ye, beloved, building up yourselves on your most holy 
faith, praying in the Holy Ghost, keep yourselves in the 
love of God, looking for the mercy of our Lord Jesus 
Christ, unto eternal life.— Jude 20, 21. 



As all possible obstructions are thrown in the way 
of the Christian, so no duty is more evident or 
important than that of steadfastness and perse- 
verance in the heavenly course. Jesus calls upon 
us, therefore, to abide in him, to continue in his 
love. The Apostle Paul represents Christians as 
racers, as labourers, as travellers ; and, under these 
emblems, largely sets forth the duty, with the most 
proper and the most heart-affecting motives to its 
performance. In the same manner the Apostles 
James and Peter, and John and Jude, urge on all 



PERSEVERANCE. 237 

Christians to persevere to the end: we fail for want 
of keeping the end in view. 

Croesus, the rich king of Lydia, on the burning 
pile, pronounced, with poignant recollection, the 
name of Solon thrice ; giving this reason to Cyrus, 
his conqueror, who inquired the cause, that Solon 
had told him, in his prosperity, that the close of 
life is the test of happiness, which words he found 
true to his sorrow ; for he who once thought him- 
self the happiest of men, was, in the end, the most 
wretched. 

No man, having put his hand to the plough, 
and looking hack, says our Lord, is fit for the 
kingdom of God. Efficiently our salvation depends 
on the pardoning and upholding grace of God ; — 
instrumentally, on our steady perseverance in the 
doctrine and service of God: — and, while it is a 
glorious truth, animating to the chosen people of 
God, that they shall never perish, neither shall 
any one pluck them out of his hand, yet, as a 
means for the accomplishment of this very end, the 
duty is laid on us, to run, and labour, and strive, 
and press forward to the mark, hoping for the 
prize and the reward, and fearing lest it should be 
lost. 

Under this impression let us study the com- 
mands here given, with the various motives and 
arguments adduced in corroboration. As nothing 
great and important can be obtained without 
steady application and persevering effort, let us 
not think ive shall obtain any thing of the Lord 
by wavering and backsliding. As the prize to the 
competitor, reward and rest to the labourer, gain 



238 STEADFASTNESS AND PERSEVERANCE, 

to the merchant, victory to the soldier, so is eternal 
life to the Christian : and, if all these characters 
must steadily persevere in a course, often long 1 , 
painful, and hazardous, in order to gain the end, 
let us not think much of any effort, any inconve- 
nience, pain, or trouble, so that we may at last 
obtain the crown of life which the Lord, the righ- 
teous Judge, will give to all them that love his 
appearing: and, when ready to faint under the 
accumulated troubles and difficulties of our Chris- 
tian course, let us hole to Jesus, standing- in the 
midst of that cloud of ivitnesses, who, having so 
run as to have obtained the heavenly prize, sur- 
round him who is the most eminent author and 
finisher of faith, and who, for the joy set before 
him, endured infinitely more trouble, difficulty, 
and pain, than any of his followers, — even the 
agonies of the cross and the hour and power of 
darkness. 

Have I made any advance in the divine life? 
Have I kept the narrow way thus far ? Have I 
successfully encountered any foe ; overcome any 
danger, difficulty, or temptation? let me thank 
God and take courage, and this day set up an 
Ebenezer to the glory of him who hath strength- 
ened me in the way : and, far from entertaining 
the thought of turning back from the good way, 
let me gird up the loins of my mind with new 
vigour and resolution ; believing that He who hath 
delivered and doth deliver, will also continue to 
deliver, even to the end ; that, so long as I am 
persevering I have the evidence of being in the 
way to the attainment of the end of my faith, even 



HONESTY. 239 

the salvation of the soul: that I must so run as 
to obtain, so combat as to conquer ; that nothing 
less than the most determined and unyielding per- 
severance, as a means, can put me in possession of 
the promised inheritance. Let my motto, there- 
fore be, " No Cross, no Crown." 



WEDNESDAY. 



HONESTY. 

Provide things honest in the sight of all men. — Rom. xii. 17. 

Owe no man any thing, but to love one another : for he 
that loveth another hath fulfilled the law. - Rom. xiii. 8. 

Let him that stole steal no more ; but rather let him labour, 
working with his hands the thing which is good, that he 
may have to give to him that needeth. — Ephes. iv. 28. 

This is the will of God, that no man go beyond and defraud 
his brother in any matter ; because that the Lord is the 
avenger of all such, as we also have forewarned you and 
testified.— 1 Thess.iv. 6. 

We beseech you, brethren, that ye study to be quiet, and 
to do your own business, and to work with your own 
hands, as Ave commanded you ; that ye may walk honestly 
toward them that are without, and that ye may have 
lack of nothing. — 1 Thess. iv. 11, 12. 



The necessary dependence of mankind on each 
other for the performance of contracts, and the 
trust in each other's sense of justice which is re- 
quired in their multifarious dealings, naturally 
exalt honesty into the most eminent place among 



240 HONESTY. 

the virtues. "With the world in general, honesty 
covers the multitude of sins. He who is punc- 
tual to his engagements may have leave to indulge 
in almost any lust that shall please his taste. It 
must be allowed, indeed, that honesty affords a 
pledge for the exercise of other virtues ; but for 
this consequent there is but a slender security. 
Many are honest not from principle, but from 
expediency, from fear, from pride and vanity, from 
mere habit or calculation. Let these barriers be 
removed and they will transgress as flagrantly as 
those whom they now despise. 

Not so the true Christian: his crown is com- 
posed of many stars, of which, indeed, honesty is 
one brilliant, and large, but it does not stand alone : 
there are others of even greater magnitude and 
splendour — the love of his neighbour and the love 
of God. He that possesses these principles can be 
no other than an honest man. If I love God I 
shall love my neighbour as myself; and if so, I 
shall be unhappy at the thought of not rendering 
to him his due. 

It may be, and doubtless is, necessary, however, 
that these precepts should stand on the record as 
primarily intended for those who, having recently 
emerged from the fraud ulence and falsehood, and 
covetousness of heathenism, were not supposed to 
know what was the precise line of duty which they 
should pursue, and without such directions, might 
have too easily relapsed into their former habits of 
dishonesty. False brethren, insincere converts, 
might continue those practices, which, if not re- 
proved and provided against, might be considered 



HONESTY. 241 

by many as almost tolerated and allowed. But the 
well-instructed Christian, the just and holy man, 
can entertain no wish to defraud and overreach his 
neighbour. If, through the power of temptation, 
he should fall from his high dignity of justice and 
integrity, to commit an act of dishonesty, it is 
indeed a fearful aberration from the highway of 
holiness ; and he may well tremble at the words 
of the Apostle, who says that the Lord is the 
avenger of all such : seeing that the righteous 
Lord loveth righteousness. 

But, in general, the people of God are preserved 
from falling into this temptation. It is true, that 
in the business of life, they are exposed, in common 
with all men, to the difficulty of conducting it with 
fidelity, integrity, and honour. This may be, and, 
in numerous iustances, certainly is a sore grief to 
them, not knowing how far they should comply 
with the practices of the world, and yet provide 
things honest in the sight of all men : because, 
after all, the world's standard of honesty is not so 
high as it would be thought, when it arrogates 
almost all virtue to this duty alone, and says, 

" An honest man's the noblest work of God." 

Their standard may be conveniently lowered and 
elevated according to circumstances ; but a Chris- 
tian's must be invariable. A common and allowed 
fraud, established as " the practice of the trade," 
is not less a fraud and a dishonesty in the view of 
his conscience. He cannot adopt the Spartan law 
of allowing dishonesty when concealed, and only 

M 



242 HONESTY. 

punishing it when detected. He must renounce 
dishonest gains, by whomsoever sanctioned, and 
how long soever established. 

It may be thought by men of business, that the 
Apostle is much too strict in his injunction to owe 
no man any thing. This, however, cannot be taken 
without some limitation. The Apostle does not 
mean to say, contract no debt whatever. The 
commerce of the world could not be carried on 
upon such terms ; nor would he himself have been 
consistent in saying to Philemon, if Onesimus owe 
you any thing, put that on my account : I Paul 
have written it with mine own hand, I will repay it; 
thereby taking upon him the debt of another per- 
son. He must, therefore, be understood to mean 
that we should not contract debts which we have 
not the probable means of paying ; nor allow them 
to remain undischarged, if we have it in our power 
to pay them. The precept, however, may admit 
of the strictest interpretation, if we are disposed 
to receive it ; for no man of real honesty will feel 
a greater satisfaction than when he shall be able 
to say with truth — " I owe no man any thing but 
love." However small his possessions, however 
limited his worldly comforts, he is nobly free and 
truly happy. The just but servile maxim of the 
world, that " honesty is the best policy," enters 
not into the motives which urge him to exonerate 
himself from debt. He fears as much the possi- 
bility of injuring his neighbour, as he wishes to be 
exempt from the anxieties and troubles of a debtor. 

The Apostle, moreover, in this comprehensive 
precept, certainly intends that, supposing we 



HONESTY. 243 

should, in any case, have wronged another, we are 
bound to make proper restitution. One can 
scarcely suppose that a just man could be guilty of 
a deliberate violation of right. He would rather, 
under any extremity, offer the sacrifices of righte- 
ousness and put his trust in the Lord. But it is 
possible that in early life, or before conversion from 
the error of his ways, he may have been guilty of 
some such wrong. It is a clear duty which he owes 
to his neighbour to make restitution, so far as 
practicable, and to satisfy all just claims ; and 
this spontaneously according to the noble profes- 
sion of Zaccheus on becoming a Christian ; — if I 
have wronged any man, I will restore him fourfold. 
Simple restitution, however, may frequently be- 
come the duty of the Christian, when he may have 
taken more than was due, even without the inten- 
tion to defraud ; or restitution with interest, in 
case of failure in trade and subsequent prosperity. 
Numerous instances might be mentioned by way 
of illustration, all honourable to the parties, and 
gratifying to those who love virtue and goodness 
for their own sake. One only, and that of modern 
times, shall be here adduced, as a fair and pleasing 
pattern of simple restitution where there was no 
intention to defraud. The Rev. and learned Mr. 
Parkhurst, author of the Hebrew and Greek Lexi- 
cons, had a tenant who had fallen into arrear with 
his rent. As the amount was £500 per annum, it 
was represented to his landlord, that the farm was 
over-rented and that this was the cause of the ar- 
rear. Upon a new valuation, the rent was re- 
duced to £450 per annum. Mr. Parkhurst, re- 

m 2 



244 CHRISTIAN SYMPATHY. 

fleeting that, if the farm was then too dear, it must 
have been so from the commencement of the term, 
unasked, and of his own accord, refunded to his 
tenant £50 per annum from the date of his lease to 
that time. 



THURSDAY. 



CHRISTIAN SYMPATHY. 

Rejoice with them that do rejoice, and weep with them that 
weep. Be of the same mind one toward another. — Rom. 
xii. 15, 16. 

Pure religion and undefiled hefore God and the Father is 
this, to visit the fatherless and widows in their affliction, 
and to keep himself unspotted from the world. — James 
i. 27. 

Be ye all of one mind, having compassion one of another. 
Be pitiful.— 1 Peter iii. 8. 



How happy would all men be were they true 
Christians ! So far from aggravating the unavoid- 
able afflictions of human life, or creating trouble, 
where otherwise there would be peace, all, accord- 
ing to the lovely duty here set before us, would be 
studious to alleviate each other's pain, and aug- 
ment each other's joy. Poverty, bereavement, and 
pain, there must be at the best estate of man in the 
present world, because of the first offence; but 
how much lighter would these burdens be, were 



CHRISTIAN SYMPATHY. 245 

every brother of mankind ready to share with 
brother the uneasy load ! And this is the true 
genius and intent of our religion. It comes to 
soften the rugged, iron heart of man, chilled and 
rigid with selfishness ; to melt us into the most 
sincere and tender sympathy for each other's sor- 
rows ; to teach us salutary lessons for the soul, by 
taking us to the house of the widow and the fa- 
therless in their affliction, in order that we may 
see the vanity of the world, and keep ourselves 
unspotted with its defilements. And who so 
qualified to be a sympathising friend, as the 
humble sincere Christian ! He is a follower of 
Jesus, who rejoiced at the marriage feast at 
Cana, and famished the guests with wine of 
heavenly vintage ; and who wept at the grave of 
Lazarus, his friend ; who went about doing good, 
and healing all that were oppressed with the devil ; 
who himself bare our sins in his own body on the 
tree ; who bore our griefs and carried our sorrows ; 
and ivho is not a high priest, who cannot be touch- 
ed with a feeling of our infirmities, but ivas in all 
points tempted like as we are, yet without sin. 

Oh ! he cannot be one spirit with the Lord 
Jesus, who shuts up his bowels of compassion 
against the wants or the sorrows of his brother — 
especially of his Christian brother : his heart has 
not been touched with a live coal from the altar of 
the great sacrifice. Whatever lunar light may 
have glanced on his understanding, he is yet in 
the native hardness of the rock ; and let him not 
mistake the chill, damp air of night, even illumi- 



246 CHRISTIAN SYMPATHY. 

nated with moon-beam splendour, for the genial, 
healthful, vital warmth of Christian affection and 
sympathy, combined with the full beam of heavenly 
radiance, streaming resplendently from the very 
source of all goodness, love, and joy, our blessed, and 
divine, and compassionate Saviour. Every true 
Christian is a minor sun, having a system of his 
own in which he moves, and shines, and blesses. 
He rejoices in bestowing rather than in receiving. 
Happy himself in the love of God our Saviour, he 
would make all around him happy. He carries 
with him balm for every wound, a cordial for every 
care ; and when the rare season of joy comes, he 
has a harp too, which he takes from the willows, 
and which he knows skilfully to touch, in the hour 
of lawful festivity. 

What motives have we to be kind and tender- 
hearted to each other ; — to be all of one mind ; to 
be pitiful ; to have compassion one of another ! — 
What pity, and kindness, and tender sympathy 
have we received from our heavenly Father, and 
suffering Saviour, and gracious Comforter ! Shall 
we withhold our tenderest sympathy from our 
brethren after this ? Surely the very stones would 
begin to melt at such monstrous apathy ! Pity, 
and love, and sympathy, and friendly offices are 
the most proper element of the disciple of Jesus. 
Some are naturally more inclined to sympathy than 
others : they, perhaps, need not be urged ; but 
others are hard as the nether mill-stone, yet they 
must be brought to feel with tenderness for their 
brethren, and to enter into the situation and cir- 



hope. 247 

cumstances of their poor and suffering neighbour, 
or they will fail in a principal branch of Christian 
duty, and incur the displeasure of the Lord. 



FRIDAY. 



HOPE. 



And there shall be signs in the sun, and in the moon, and 
in the stars ; and upon the earth distress of nations, with 
perplexity; the sea and the waves roaring ; men's hearts 
failing them for fear, and for looking after those things 
which are coming on the earth : for the powers of heaven 
shall be shaken. And then shall they see the Son of man 
coming in a cloud with power and great glory. And when 
these things begin to come to pass, then look up, and 
lift up your heads ; for your redemption draweth nigh. — 
Luke xxi. 25—28. 

Wherefore gird up the loins of your mind, be sober, and 
hope to the end for the grace that is to be brought unto 
you at the revelation of Jesus Christ. — 1 Peter i. 13. 

Rejoicing in hope. — Rom. xii. 12. 



Hope is a lovely, gentle form, beckoning us for- 
ward with a smiling aspect and light step ; an 
angel of mercy sent to the sons of sorrow to bid 
them look up and await a brighter day. How 
busy does hope make us when we are at peace, 
and how energetic, when in trouble ! What may 
he not achieve who only does not despond ! How 
much more precious is a ray of hope than thousands 
of gold and silver. Those illusory heaps may va- 



248 hope. 

nish in a moment : but, if hope remain, we can- 
not be miserable. Some, in a certain sense, do 
indeed hope too much — more than is warrantable 
in their circumstances : — others, too little. To 
such extremes of presumption and despondency is 
man ever liable. 

Happy is he who possesses a good hope through 
grace; who hopes on reasonable and proper grounds 
in the mercy of God in Christ. The Lord taJceth 
pleasure in them that hope in his mercy. Is he 
the God of hope, and has he imparted to men this 
precious substitute for possession ; the exercise of 
this affection as a duty to him, on trying occasions, 
must be especially acceptable in his sight. It was 
so in the case of Abraham, the friend of God, who 
against hope, helieved in hope ; it is so, when 
there is great distress of nations with perplexity, 
men's hearts failing them for fear, if then, his saints 
look up and lift up their heads: amidst all the 
difficulties, temptations, and troubles of the Chris- 
tian life, to hope to the end, and even to rejoice in 
hope — all this must be pleasing in the sight of him 
who has chosen to keep us in a state of suspense, 
in order to draw forth our longing expectations to 
those things which are not seen but eternal. 

Hope rises buoyant on the waves of trouble ; 
buffets courageously the foaming surge, and con- 
quers the proud element by a vigorous tenacity of 
life, the gift and the delight of God. 

In the most strict sense, hope is the opposite of 
fear; but, as there may be a wise and salutary 
fear, so there may be a presumptuous and danger- 
ous hope. In casting off the fear which produces 



HOPE. 249 

despondency, we must take care to cherish only 
the hope which ends in salvation. Does our hope 
enter into that which is within the veil, whither 
Jesus as our fore-runner hath for us entered : have 
we anchor-hold of him as our faithful and merciful 
high priest, ever living to make intercession for 
us ? Then is our hope sure and steadfast, because 
warrantable, by the eternal promise of God, that 
whosoever believeth in him shall never perish but 
have everlasting life. In short, is Christ and 
Christ only, our hope ? To hope for favour from 
the mere justice of God, is to challenge the Al- 
mighty to single combat, and dare his omniscience 
and perfect holiness to find in us a single fault : 
to hope in the mere mercy of God, is to insult his 
veracity and the just authority of his law. To 
ground our hope, therefore, on the absolute jus- 
tice or absolute mercy of God, or on both com- 
bined, is not the hope of the Christian. It is only 
in Jesus that mercy and truth have met together — 
righteousness and peace have embraced each other. 
In his obedience unto death I behold the law, 
which I have entirely broken, magnified and made 
honourable: in him and in him alone can I see 
God, just and the justifier of him that believeth in 
Jesus; just, in dispensing mercy; just, in blot- 
ting all my transgressions from the book of his re- 
membrance : in him alone do I behold God recon- 
ciling the world unto himself, not imputing their 
trespasses unto them. My hope of salvation shall, 
therefore, be built on this solid and eternal rock, 
against which the gates of hell shall not prevail. 
How awful the hope of the hypocrite ! — it is a 

m 3 



250 SELF-EXAMINATION. 

spider's web ; it is as the giving up of the ghost. 
To go down to the grave, with a lie in the right 
hand ; to be convinced of the fallacy of our hopes 
by the sulphurous flame of the fiery lake; to have 
our eyes opened by the arch-deceiver who has 
blinded them ; to have hoped to the end, in a mere 
delusion, and to spend eternity in the ravings of 
despair — how dreadful ! I tremble at the possibility ! 
I weep over the multitude now rushing headlong 
into the yawning gulf ! Save them, O God, Fa- 
ther of our Lord Jesus Christ, by showing unto them 
the way of life : save them from their false hopes of 
heaven, who are crying peace, peace, when there is 
no peace to them, the wicked. I rejoice, O God of 
my salvation, in my humble hope in Christ ; this 
will I not abandon, but expire with the sweet name 
of Jesus on my lips — my hope in life and death. 



SATURDAY. 



SELF-EXAMINATION. 

Examine yourselves whether ye be in the faith : prove your 
own selves. Know ye not your own selves, how that 
Jesus Christ is in you, except ye be reprobates ? — 2 Cor. 
xiii. 5. 

Look to yourselves that we lose not those things which 
we have wrought, but that we receive a full reward. — 
2 John 8. 



A heathen poet asserts that the maxim, "know 
thyself," descended from heaven ; as if man, left 



SELF-EXAMINATION. 251 

to himself, would never have made his moral na- 
ture the subject of reflection ; and it must be con- 
fessed that, important as the study is, either from 
the difficulty attending it, or the results which we 
apprehend, there is no subject on which we are 
less informed than ourselves. All men think, but, 
few reflect. Pythagoras required of his disciples 
that they should question themselves at the close 
of the day as to their words, actions, and motives. 
This was that they might be a law unto themselves : 
but we have a fixed and perfect standard for our 
self-examination, not liable to the errors, infirmi- 
ties, caprice, or bias of a corrupt nature. The law 
of the Lord is perfect, converting the soul: the 
testimony of the Lord is sure, making wise the 
simple. By this standard must we examine our- 
selves, as by this shall we be tried in the last day. 
Let me then solemnly ask myself this question : Do 
I really believe in the Lord Jesus : is he my only 
hope : anticipating the hour of dissolution, can I 
lay my hand on my heart and say, 

" Jesus, ray God, I know his name, 
His name is all my trust." 

Appealing to his omniscience, can I repeat the 
words of the Apostle, thou hnowest that I love 
thee ? Looking into my life, do I perceive the 
evidence of my faith and love, in works of mercy 
and righteousness, in acts of devotion and holy zeal? 
Do I possess this mark of transition from death to 
life — the love of the brethren — of all who love our 
Lord Jesus Christ in sincerity ? Have I this se- 
curity for possessing treasure in heaven, that my 
heart is there ? 

m 4 



252 SANCTIFICATION. 

Let these inquiries be satisfactorily answered and 
all will be well. Some bearing the name of Jesus 
are busy-bodies about other men's matters, to the 
neglect of their own : they are always abroad, and 
their own house is in disorder. They are too busy 
in pulling the mote out of their brothers eye, to 
attend to the more important and previous duty of 
casting the beam out of their own eye. Instead of 
habitually and severely examining and censuring 
others, let me judge myself; and from the difficulty 
of maintaining the sacred and noble principles of 
the Christian life in myself, let me learn to think 
charitably, and judge tenderly of others. May I 
be daily preparing for the time when the secrets of 
all hearts shall be revealed. 



SUNDAY. 



SANCTIFICATION. 



Now if we be dead with. Christ, we believe that we shall 
also live with him ; knowing that Christ being raised from 
the dead, dieth no more, death hath no more dominion 
over him. For in that he died, he died unto sin once ; 
but iii that he liveth, he liveth unto God. Likewise 
reckon ye also yourselves to be dead indeed unto sin ; but 
alive unto God through Jesus Christ our Lord. Let not 
sin therefore reign in your mortal body, that ye should 
obey it in the lusts thereof. Neither yield ye your mem- 
bers as instruments of unrighteousness unto sin : but 



SANCTIFICATION. 253 

yield yourselves unto God, as those that are alive from 
the dead ; and your members as instruments of righte- 
ousness unto God. For sin shall not have dominion over 
you : for ye are not under the law, hut under grace. — 
I speak after the manner of men, because of the infirmity 
of your flesh : for as ye have yielded your members ser- 
vants to uncleanness and to iniquity, unto iniquity; 
even so now yield your members servants to righteous- 
ness, unto holiness.— Rom. vi. 8 — 14, 19. 

I beseech you, brethren, by the mercies of God, that ye 
present your bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable service. And be not 
conformed to this world : but be ye transformed by the 
renewing of your mind, that ye may prove what is that 
good, and acceptable, and perfect will of God. Abhor 
that which is evil, cleave to that which is good. — Rom. 
xii. 1, 2, 9. 

This I say then, Walk in the Spirit, and ye shall not fulfil 
the lust of the flesh. For the flesh lusteth against the 
Spirit, and the Spirit against the flesh : and these are 
contrary the one to the other : so that ye cannot do the 
things that ye would. But if ye be led by the Spirit, ye 
are not under the law. Now the works of the flesh are 
manifest, which are these ; Adultery, fornication, un- 
cleanness, lasciviousness, idolatry, witchcraft, hatred, 
variance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunkenness, revellings, and such 
like : of the which I tell you before, as I have also told 
you in time past, that they which do such things shall 
not inherit the kingdom of God. But the fruit of the 
Spirit is love, joy, peace, long-suffering, gentleness, 
goodness, faith, meekness, temperance ; against such 
there is no law. And they that are Christ's have cruci- 
fied the flesh with the affections and lusts. If we live in 
the Spirit, let us also walk in the Spirit. Let us not be 
desirous of vain glory, provoking one another, envying 
one another.— Gal. v. 16 — 26. 

This I say therefore, and testify in the Lord, that ye 
henceforth walk not as other Gentiles walk, in the 
vanity of their mind, having the understanding darkened, 



254 SANCTIFICATION. 

being alienated from the life of God through the igno- 
rance that is in them, because of the blindness of their 
heart : who being past feeling have given themselves 
over unto lasciviousness, to work all uncleanness with 
greediness. But ye have not so learned Christ ; if so 
be that ye have heard him, and have been taught by 
him, as the truth is in Jesus : that ye put off con- 
cerning the former conversation the old man, which is 
corrupt according to the deceitful lusts; and be renewed 
in the spirit of your mind ; and that ye put on the new 
, man, which after God, is created in righteousness and 
true holiness. — Ephes. iv. 17 — 24. 

Ye know what commandments we gave you by the Lord 
Jesus : for this is the will of God, even your sanctifica- 
tion.— 1 Thess. iv. 2, 3. 

As obedient children, not fashioning yourselves according 
to the former lusts in your ignorance : but as he which 
hath called you is holy, so be ye holy in all manner of 
conversation ; because it is written, Be ye holy ; for I 
am holy. And if ye call on the Father, who without 
respect of persons judgeth according to every man's 
work, pass the time of your sojourning here in fear. — 
1 Pet. i. 14—17. 

Dearly beloved, I beseech you as strangers and pilgrims, 
abstain from fleshly lusts, which war against the soul ; 
having your conversation honest among the Gentiles : 
that whereas they speak against you as evil doers, 
they may by your good works, which they shall be- 
hold, glorify God in the day of visitation. — 1 Peter 
ii. 11, 12. 

And besides this, giving all diligence, add to your faith, 
virtue ; and to virtue, knowledge ; and to knowledge, 
temperance ; and to temperance, patience ; and to pa- 
tience, godliness ; and to godliness, brotherly kindness ; 
and to brotherly kindness, charity. For if these things 
be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge of our 
Lord Jesus Christ. But he that lacketh these things 
is blind, and cannot see afar off, and hath forgotten that 



SANCTIFICA.TION. 255 

he was purged from bis old sins. Wherefore the rather, 
brethren, give diligence to make your calling and elec- 
tion sure : for if ye do these things, ye shall never fall : 
for so an entrance shall be ministered unto you abun- 
dantly into the everlasting kingdom of our Lord and 
Saviour Jesus Christ. — 2 Pet. i. 5—11. 

Seeing then that all these things shall be dissolved, what 
manner of persons ought ye to be in all holy conver- 
sation and godliness ; looking for and hasting unto the 
coming of the day of God, wherein the heavens, being 
on fire, shall be dissolved, and the elements shall melt 
with fervent heat? Nevertheless we, according to his 
promise, look for new heavens and a new earth, wherein 
dwelleth righteousness. ^Wherefore, beloved, seeing 
that ye look for such things, be diligent that ye may be 
found of him in peace, without spot, and blameless. — 
2Pet.iii. 11—14. 

Beloved, follow not that which is evil, but that which is 
good. He that doeth good is of God : but he that doeth 
evil hath not seen God. — 3 John 11. 



The essential attribute of God is holiness, or 
an eternal separation from all evil. Nothing 
malignant, nothing false, nothing unrighteous, 
can exist in, or proceed from him. Hence, he 
reiterates the charge to Israel, saying: Be ye 
holy, for I am holy : and in heaven there ap- 
pears to be a particular order of beings created 
for the sole purpose of crying aloud round the 
throne of God, as a perpetual memento to the 
heavenly world : Holy, holy, holy, Lord God 
Almighty, which was, and is, and is to come. 
Heaven is, therefore, a place into which nothing 
entereth that defileth, or that worketh abomina- 
tion; and, as believers in Jesus are to be ad- 



256 SANCTIFICATION. 

mitted into that blessed and holy place, they 
must be sanctified and made meet for the in- 
heritance of the saints in light. Naturally, alas, 
we are children of disobedience and wrath, and 
bear the image of the wicked one: language 
cannot describe our desperate depravity : God 
alone can properly understand it ; and he only 
can apply the effectual remedy. This is nothing 
less than a complete renovation of our moral 
nature — a predestination to conformity to the 
image of the Son of God. He hath chosen us 
in Christ, before the foundation of the world, 
that we should be holy. Sin must not only be 
forgiven, but cleansed. We must not only be 
acquitted of the guilt, but we must be delivered 
from the power and being of sin. From the 
pierced side of the crucified Saviour, issued a 
stream of blood and water, to typify this united 
blessing and benefit flowing to all believers, 
justification and sanctification. Closely, inse- 
parably united, however, as they are, we must 
not confound them with each other, and, like 
some, treat them as identical blessings. Justi- 
fication is one single act on the part of God, 
our heavenly Father, when we believe in his 
Son, as made of God unto us wisdom, and righte- 
ousness, and sanctification, and redemption : then, 
by faith in Jesus, are we forgiven all trespasses, 
and there is no condemnation resting on us : we 
are accepted in the beloved. This single and 
solemn act of God is complete for the purpose, 
and is not renewed, altered, or repealed. He 
alters not the thing which hath gone out of his 



SANCTIFICATION. 257 

lips. In that act of justification, there is the 
germ and vital principle of sanctification. Faith 
worketh by love, purifying the heart. New 
moral principles being thus infused, a new cha- 
racter is produced. We are created anew in 
Christ Jesus unto good ivorks. By virtue of 
these new principles, under the secret and gra- 
cious guidance of the Holy Spirit, believers in 
Christ daily grow in grace, and conformity to his 
likeness. This is now their great aim, their 
chief solicitude, their principal business — to follow 
holiness, without which no man shall see the 
Lord. Hence the numerous exhortations and 
commands addressed to Christians, on the subject 
of sanctification. This work becomes our daily 
duty. We are answerable to God for the per- 
formance of it. Remissness and neglect bring 
upon us guilt and sorrow; and entire abandon- 
ment of this course will prove us to be hypo- 
critical apostates, whose religion is vain ; being 
only in form, name, and profession, without the 
vital, practical power. Let us ponder well, 
therefore, this branch of duty, having every in- 
ducement to apply ourselves diligently to its 
performance. Were we required to make bricks 
without straw, to perform duties without princi- 
ples equal to the result expected ; without gra- 
cious promises and influences more than sufficient 
for all our need ; then, indeed, we might lie 
down in despondency, and say, we are sold under 
sin: if our transgressions and our sins be upon 
us, and we pine away in them, how should we 
then live? But while every aid is proffered, 



258 SANCTIFICATION. 

while God worketh in us and with us to will and 
to do of his good pleasure ; we have every mo- 
tive to proceed in the duties of sanctification. 
If we fail, the blame lies at our own door, and 
we must await that account, which every man 
shall render of himself unto God. 

Sanctification, therefore, is not any thing rela- 
tive and imputed, but personal, internal, ener- 
getic, and progressive. We are God's planting 
—his, husbandry — his building — all images faith- 
fully pourtraying the great truth of progressive 
holiness. 

If then we should be conscious of many de- 
fects, omissions, and trespasses in our daily 
course, we are not hastily to adjudge ourselves 
to the number of the unbelieving and unrege- 
nerate : we may be justified by faith perfectly, 
since that is one act which does not admit of 
degrees ; and yet be sanctified only in part : 
indeed the holy Apostle Paul was quite sensible 
of this truth, who, though certainly justified and 
accepted in Christ, says, Brethren, I count not 
myself to have apprehended ; but this one thing 
1 do, forgetting those things which are behind, 
and reaching forth unto those which are before, 
I press toward the mark for the prize of the 
high calling of God in Christ Jesus. 

Let me then so number my days as to apply 
my heart to this wisdom. It is my duty to see 
that sin does not reign in my mortal body, 
that I should obey it in the lusts thereof: 
that I should present my body to God a living 
sacrifice, holy and acceptable: that I should 



' 



SANCTIFICATION. 259 

not be conformed to the world, but transformed 
by the renewing of my mind : that I should 
abhor that which is evil, and cleave to that 
which is good: that I should walk in the spirit 
and not fulfil the lust of the flesh: that I should 
put off concerning the former conversation the 
old man, which is corrupt, and be renewed in 
the spirit of my mind ; and put on the new man, 
which after God is created in righteousness and 
true holiness : that I should be holy in all man- 
ner of conversation : that I should abstain from 
fleshly lusts which war against the soul: that I 
should give diligence to add to my faith, courage; 
to courage, knowledge ; to knowledge, tempe- 
rance ; to temperance, patience ; to patience, 
godliness ; to godliness, brotherly kindness ; and 
to brotherly kindness, love. 

To this holy work I would daily proceed, not 
in my own strength, which is mere feebleness ; 
but in the strength of the Lord, who hath called 
me to the honour of being- one of his saints. This 
sacred and divine title, though taunted with it 
by men of the world who have their portion in 
this life, I will endeavour to keep untarnished, 
and wear it as a chain of gold about my neck. 

Holy Father, sanctify me through thy truth : 
give to me daily grace by thy Holy Spirit, through 
the ever-prevailing intercession of Jesus, that I 
may faithfully and earnestly perform this duty 
of perfecting holiness in the fear of God : and, 
when in thy sight, after all the trials and duties 
of this transient and imperfect state shall be 
completed, I am prepared for thy holy habitation, 



260 LAW SUITS. 

may I joyfully drop this flesh into the tomb to 
be purified for its resurrection in the likeness of 
Christ's glorious body ; and then, with a holy 
spiritual body, and a soul incapable of an unholy 
thought or feeling, may I be presented before 
thee, through the blood of Jesus, and by his 
hand, faultless, ivith exceeding joy. 



MONDAY. 



LAW SUITS. 

If any man will sue thee at the law, and take away thy 
coat, let him have thy cloak also. — Matt. vi. 40. 

Dare any of you, having a matter against another, go to 
law before the unjust, and not before the saints? Do ye 
not know that the saints shall judge the world? and if 
the world shall be judged by you, are ye unworthy to 
judge the smallest matters ? Know ye not that we shall 
judge angels ? how much more things that pertain to this 
life. If then ye have judgments of things pertaining to 
this life, set them to judge who are least esteemed in the 
church. I speak to your shame. Is it so, that there is 
not a wise man among you ? no, not one that shall be 
able to judge between his brethren ? But brother goeth 
to law with brother, and that before the unbelievers. 
Now therefore there is utterly a fault among you, be- 
cause ye go to law one with another. Why do ye not 
rather take wrong? why do ye not rather suffer your- 
selves to be defrauded? — 1 Cor. vi. 1 — 7. 



The duty of abstaining from an appeal to secular 
courts, in case of differences between Christian 
brethren, being here so plainly set forth, little is 



LAW SUITS. 231 

left but to wonder that it should be so generally 
disregarded ; and to deplore the covetous or vin- 
dictive spirit which blinds the eyes of men profes- 
sing themselves the disciples of Christ, while they 
urge their suits in worldly courts, and overlook the 
prescribed and safer way of proceeding by arbitra- 
tion. Let those who will not rather take wrong, 
and even suffer themselves to be defrauded, rather 
than prosecute their brother at the law, answer for 
their violent and worldly spirit to him who has 
said, If any man loill sue thee at the law, and take 
away thy coat, let him have thy cloak also. 

Lord Jesus, I would come unto thee to learn 
thy meekness and lowliness of heart, that I may 
find rest unto my soul. If my brother offend, I 
will endeavour to convince him of his error in 
private, and, if necessary, tell the Congregation of 
the offence, that he may hear their voice : but if 
to this he should turn a deaf ear, may I never be 
disposed to pursue him with the sword of justice, 
and drag him into earthly courts : rather may I 
carry my suit to the court of the Highest, to the 
just Judge; and, if I be wronged, leave my righ- 
teous cause with him who is no respecter of per- 
sons, and who will give to every man as his work 
shall be. Far from wronging or defrauding any 
one, may it be my daily study to do justly, to love 
mercy, and to walk humbly with my God. 



262 PERSECUTION FOR 



TUESDAY. 



PERSECUTION FOR CONSCIENCE' SAKE. 

When they shall lead you and deliver you up, (viz. to 
councils, rulers, &c.) take no thought before-hand what 
ye shall speak, neither do ye premeditate ; but what- 
soever shall be given you in that hour, that speak ye ; 
for it is not ye that speak, but the Holy Ghost. — 
Markxiii. 11. — Luke xii. 11, 12. 

Blessed are ye when men shall hate you, and when they 
shall separate you from their company, and shall reproach 
you, and cast out your name as evil, for the Son of man's 
sake. Rejoice ye in that day, and leap for joy; for, 
behold, your reward is great in heaven. — Luke vi. 22, 23. 

I say unto you, my friends, be not afraid of them that kill 
the body, and after that have no more that they can do. 
But I will forewarn you whom ye shall fear : fear him, 
who after he hath killed, hath power to cast into hell ; 
yea, I say unto you, fear him. — Luke xii. 4, 5. 

But before all these they shall lay their hands on you, and 
persecute you, delivering you up to the synagogues, 
and into prisons, being brought before kings and rulers 
for my name's sake. And it shall turn to you for a 
testimony. Settle it therefore in your hearts not to me- 
ditate before what ye shall answer. For I will give you 
a mouth and wisdom, which all your adversaries shall 
not be able to gainsay, nor resist. And ye shall be be- 
trayed both by parents, and brethren, and kinsfolks, and 
friends ; and some of you shall they cause to be put to 
death. And ye shall be hated of all men for my name's 
sake. But there shall not an hair of your head perish. In 
your patience possess ye your souls. — Luke xxi. 12 — 19. 

And when they had brought them, they set them before the 
council : and the high priest asked them, saying, Did not 
we straitly command you that ye should not teach in 



CONSCIENCE' SAKE. 263 

this name? and behold, ye have filled Jerusalem with 
your doctrine, and intend to bring this man's blood upon 
us. Then Peter and the other apostles answered and said, 
We ought to obey God rather than men. — Acts v. 27, 29. 

Bless them which persecute you : bless, and curse not. — 
Rom. xii. 14. 

We have an altar, whereof they have no right to eat which 
serve the tabernacle. For the bodies of those beasts, 
whose blood is brought into the sanctuary by the high 
priest for sin, are burned without the camp. Wherefore 
Jesus also, that he might sanctify the people with his 
own blood, suffered without the gate. Let us go forth 
therefore unto him without the camp, bearing his re- 
proach : for here have we no continuing city, but we seek 
one to come. — Heb. xiii. 10 — 14. 

Beloved, think it not strange concerning the fiery trial 
which is to try you, as though some strange thing 
happened unto you : but rejoice, inasmuch as ye are 
partakers of Christ's sufferings ; that, when his glory 
shall be revealed, ye may be glad also with exceeding 
joy. If ye be reproached for the name of Christ, happy 
are ye ; for the spirit of glory and of God resteth upon 
you : on their part he is evil spoken of, but on your part 
he is glorified. But let none of you suffer as a murderer, 
or as a thief, or as an evil-doer, or as a busy-body in 
other men's matters. Yet if any man suffer as a Chris- 
tian, let him not be ashamed ; but let him glorify God on 
this behalf. For the time is come that judgment must 
begin at the house of God : and if it first begin at us, 
what shall the end be of them that obey not the gospel of 
God? And if the righteous scarcely be saved, where 
shall the ungodly and the sinner appear ? Wherefore, 
let them that suffer according to the will of God, commit 
the keeping of their souls to him in well doing, as unto 
a faithful Creator.— 1 Peter iv. 12—19. 



Persecution for conscience' sake is a mark of 
Heathenism, of Mahometisni, of Judaism, of Po- 
pery, of Infidelity; but it is no mark of Christianity. 



264 PERSECUTION FOR 

The religion of Jesus neither requires the sword 
for its defence, nor can employ it for its propaga- 
tion. Our Lord and his Apostles, with the first 
Christians, suffered persecution, but they never 
practised it. The Christian Religion was esta- 
blished in the world, not in any instance by means 
of secular power, but by the providence of God, 
amidst the most sanguinary persecutions from the 
governments of this world : insomuch that, accord- 
ing to Lactantius,* " there was not, in the time 
of Decius, (A.D. 251.) a corner of the earth so 
remote that the religion of God had not penetrated 
there ; nor any nation so savage, that it was not 
softened to the practice of just deeds, by the re- 
ception of the worship of God." This astonishing 
result was produced, not by human policy, worldly 
interest, moral philosophy, or magisterial power ; 
but by a peculiar and extraordinary combination 
of Christian zeal, patience, and love. Preaching 
the gospel, epistolary correspondence, friendly con- 
versation and discussion, liberal voluntary con- 
tributions of time, substance, and service, were 
abundantly employed, as means for spreading this 
holy religion through the world ; and, with the 
blessing of heaven attendant, they were found 
sufficient. The gospel was ■preached to every 
creature. 

The powers of this world, however, adopting 
another course, took up our religion thus exten- 
sively spread, and ere long, commenced a series of 
persecutions under various forms and in various 

* De mortibus Persecut. & iii. 



CONSCIENCE' SAKE. 265 

degrees of severity, under pretence of supporting-, 
extending, and establishing Christianity to the end 
of time. The woman, however, fled from them 
into the loilderness and dwelt alone for a season, 
until her sons were grown to years of maturity, 
and came forth to assert her rights and her honour, 
and to commence a new era of truth and reforma- 
tion. 

Meanwhile the powers of the earth decorated 
an image in gorgeous, meretricious attire, exalted 
her enriched shrine above all thrones, and princi- 
palities, and powers; exacted tribute and imposts 
from the ignorant and deluded and oppressed 
people, for the magnificent worship of the idol, 
and for the luxurious support of its proud and 
pampered priests. All must bow down to this 
Ashtaroth, or be liable to pains, penalties, and 
disabilities, intolerable and without number. In 
the name of Jesus his little flock was torn in 
pieces, or driven into the howling wilderness ; and 
every one that could slay them was rewarded as 
having done God service, 

O thou, who on earth didst once say, in kindest 
speech, the Son of Man is not come to destroy 
mens lives, but to save them ; and also, that the 
thief cometh only to steal, and to kill and destroy, 
but I am come that they might have life, and that 
they might have it more abundantly. I am the 
good Shepherd : the good Shepherd giveth his life 
for the sheep : — is this persecution for conscience' 
sake, even now carried on in thy name, can it be 
from thee? Art thou changed in nature, because 
exalted in power ? Hast thou bidden the powers 

N 



266 PERSECUTION FOR CONSCIENCE' SAKE. 

of the earth to dye their sword in the blood of thy 
humble, holy, unoffending servants ? Ah ! no : it 
is impossible. Heaven and earth shall be changed 
and pass away ; but thy word shall not pass away; 
thy nature shall not change. Jesus Christ is the 
same yesterday, to-day, and for ever. Did he 
reprove his too zealous servant by saying, put up 
thy sword: I need not and will not allow such 
weapons in my service ; then will he, to the end of 
time, remain the same ; and they who in his name 
take the sword, must expect to perish by the 
sword. 

Our individual and collective duty then, as 
Christians, is most apparent, that on no account 
must we be found on the side of persecution. That 
must in its nature be wrong; is not required for 
a divine cause ; and bears upon it the blood-stained 
brand of this world's idolatry and pride. 

If exposed to persecution, we must meekly bear 
it ; and exposed we shall be, if true Christians. 
We ought not, as some have done, to court per- 
secution ; but, with a safe conscience, to avoid it ; 
yet it is impossible altogether to escape. We are 
assured by an apostle, that all who will live godly 
in Christ Jesus shall suffer persecution. He that 
is after the flesh will persecute him that is after 
the Spirit. All the world is represented by Cain 
and Abel. 

Under such occurrences, however, we are not left 
without a guide, without a comforter. Jesus has left 
directions for our deportment in the most difficult 
and perilous circumstances ; and, abiding by them, 
we shall either escape the fury of our adversaries, 



CHRISTIAN LOVE. 267 

or we shall demean ourselves with propriety and 
dignity, so as to recommend the heavenly cause in 
which we may called to suffer. Paul says, and he 
could speak in the tone of a martyr — if ye be re- 
proached for the name of Christ, happy are 
ye, for the spirit of glory and of God resteth 
on you : and Jesus, in stronger phrase, says : 
Rejoice ye in that day, and leap for joy ; for be- 
hold your reward is great in heaven. 



WEDNESDAY. 



CHRISTIAN LOVE. 



A new commandment I give unto you, That ye love one 
another; as I have loved you, that ye also love one 
another. By this shall all men know that ye are my dis- 
ciples, if ye have love one to another. — John xiii. 34, 35. 

This is my commandment, That ye love one another, as I 
have loved you. — John xv. 12. 

Let love be without dissimulation. Be kindly affectioned 
one to another : with brotherly love, in honour preferring 
one another; not slothful in business; fervent in spirit ; 
serving the Lord ; continuing instant in prayer ; dis- 
tributing to the necessity of saints ; given to hospitality. 
—Rom. xii. 9—13. 

And now abideth faith, hope, charity, these three ; but the 
greatest of these is charity. — 1 Cor. xiii. 13. 

Follow after charity. — 1 Cor. xiv. 1 . 

Let all your things be done with charity — 1 Cor. xvi. 14. 

Love the brotherhood. — 1 Pet. ii. 17. 

Love as brethren.— 1 Pet. iii. 8. 

And above all things have fervent charity among your- 

n2 



268 CHRISTIAN LOVE. 

selves : for charity shall cover the multitude of sins. — 
1 Pet.iv. 8. 

Marvel Dot, my brethren, if the world hate you. We 
know that we have passed from death unto life, because 
we love the brethren. He that loveth not his brother 
ahideth in death. Whosoever hateth his brother is a 
murderer : and ye know that no murderer hath eternal 
life abiding in him. Hereby perceive we the love of God, 
because he laid down his life for us ; and we ought to lay 
down our lives for the brethren. But whoso hath this 
world's good, and seeth his brother have need, and shut- 
tethup his bowels of compassion from him, how dwelleth 
the love of God in him ? My little children, let us not 
love in word, neither in tongue ; but in deed and in 
truth.— I Johniii. 13—18. 

And this is his commandment, that we should believe on 
the name of his son Jesus Christ, and love one another, 
as he gave us commandment. — 1 John iii. 23. 

Beloved, let us love one another ; for love is of God, and 
every one that loveth is born of God, and knoweth God ; 
he that loveth not, knoweth not God ; for God is love. 
In this was manifested the love of God toward us, be- 
cause that God sent his only-begotten Son into the 
world, that we might live through him. Herein is love, 
not that we loved God, but that he loved us, and sent his 
Son to be the propitiation for our sins. Beloved, if God 
so loved us, we ought also to love one another. This 
commandment have we from him, that he who loveth 
God love his brother also.— 1 John iv. 1 — 11, 21. 



Great and paramount must the authority of 
him who can, without any improper assumption, 
say to us — A new commandment I give unto you, 
that ye love one another. This is my commandment, 
that ye love one another. By this prominence 
given to a new commandment, some disparage- 
ment might seem to be cast on the decalogue, but 



CHRISTIAN LOVE 269 

this was not intended ; for, indeed, all the law is 
fulfilled in this — thou shall love thy neighbour as 
thyself. Jesus merely simplifies our duty by en- 
joining upon us the very essence and principle of 
the law of God. There is, however, this pecu- 
liarity belonging to the new commandment, that it 
establishes the duty of mutual affection for Christ's 
sake — As I have loved you, do ye also love one 
another. By this shall all men knovj that ye are 
my disciples. 

Doubtless, in the moral law, there is equal 
power if it could be brought into operation ; but 
that selfishness, which estranges man from God 
and from his fellow-man, cannot be overcome by 
the mere motive of duty. We must be under the 
law to Christ, sensible of our deep and lasting 
obligations to him, grateful and devoted to him as 
our Redeemer and Saviour, and we shall then 
naturally feel attached to our brethren in Christ, 
who are filled with similar emotions, and laid 
under equal obligations; then, and not before, 
shall we possess that principle of love which is the 
fulfilling of the law. The love of the brethren is, 
by the Apostle John, made a test of christian 
character and real religion ; it is an evidence of 
having passed from death unto life. To such an 
extent is this fraternal love among Christians re- 
quired, that not only must we ever be ready to 
share this world's good with our brother in need 
of help, but we ought to lay down our lives for the 
brethren. 

Alas ! it is but too evident that the glory is de- 
parted; that this primitive love is scarcely to be 



270 CHRISTIAN LOVE. 

found in the earth. If we love one another, it is 
an affection little superior to that which is natural 
among persons following the same pursuits, and 
pledged to the same cause, whether in arts, 
sciences, commerce, or recreations. Many poor 
saints are suffered to live in extreme indigence ; 
many others sink into poverty and reproach under 
the arm of the oppressor ; and, should violent 
persecution again arise because of the word, it is 
to be feared that many might be left to sicken and 
die in prison, without an effort on the part of their 
brethren to prevent or save. Such pusillanimity 
or coldness might have occurred, even in the apos- 
tolic age ; but it met with apostolic reprobation ; for 
when Paul complains that, on his first appearance 
before the Emperor Nero, no man stood with him, 
but all forsook him, he prays that it may not be 
laid to their charge. Jesus discloses to us the prin- 
ciple on which he will proceed in the judgment of 
the last day ; he will begin at the house of God. 
Those who have nourished, clothed, protected, 
comforted their brethren in want, sickness, or im- 
prisonment, will be pronounced blessed, as having 
done it unto Christ himself, in the persons of 
these whom he calls the least of his brethren, and 
those who have omitted and neglected these tokens 
of Christian love, whatever their name, attainments, 
or profession in the Christian world, will be pro- 
nounced cursed, and doomed to everlasting fire with 
the devil and his angels. 

Examine now, O my soul, whether Christian 
love be perfect in thee. Do J love in deed and in 
truth, and not merely in tongue ? Does my love 



COURTESY. 271 

of the brethren confine itself to my pleasant and 
respectable acquaintances and friends ? Can I hear 
with unconcern of the sufferings and necessities of 
ray poor brethren and sisters in Christ in my own 
neighbourhood, and of my own congregation ? 
Can I pass them by unnoticed, unvisited, unre- 
lieved 1 How dwelleth the love of God in me ? 

Do I sincerely love the brethren — the poor as 
well as the wealthy ; the unpolished and illiterate, 
as well as the intelligent and the refined ? May 
I more studiously cultivate this affection to all who 
appear to love our Lord Jesus Christ in sincerity ; 
all who bear his image in their temper and charac- 
ter, and while I do good to all men as opportunity 
allows, may I bestow my best and kindest attentions 
on those who belong to the household of faith. 



THURSDAY. 



COURTESY. 

In honour preferring one another. — Rom. xii. 10. 

Render honour to whom honour is due. — Rom. xiii. 7. 

Honour all men. — 1 Pet. ii. 17. 

Be courteous : not rendering evil for evil, or railing for 
railing, but contrariwise, blessing ; knowing that ye are 
thereunto called, that ye should inherit a blessing. — 
1 Peter iii. 8, 9. 



Nothing tends so much to refine the sentiments 
and to polish the manners of society as the Chris- 
tian religion. If there are those who are courteous, 



272 COURTESY. 

though unbelievers, or uncourteous though Chris- 
tians, the tendency of the gospel is unaltered : the 
one class might add sincerity to their politeness, 
were they true Christians ; and the other might 
become polite, did they understand better their 
religion. Not to insist upon those specimens of 
courteous address which are exhibited by the 
Apostle Paul in his letters — especially that to 
Philemon, and in his speeches at the court of 
Areopagus, and at the tribunal of Agrippa, who 
can read these exhortations to courtesy in the let- 
ters of the fishermen of Galilee, without confessing 
that their religion had transformed their character 
from the rough and boisterous, which naturally 
became the element on which they lived, to the 
polite and refined, fit to address the highest of 
earthly ranks ? 

The transformations which Christianity has thus 
effected in tribes and nations within the limits of 
the present age are truly gratifying and astonish- 
ing. The ferocious Africaner changed into the 
mild and simple Christian ; the cruel and treache- 
rous islanders of the South Sea converted into the 
most courteous and gentle of human kind, attest 
the genuine nature of that religion which they have 
embraced, and which, if thoroughly received, will 
uniformly produce the same effects throughout the 
world. 

If there are those professing to be Christ's fol- 
lowers, who from natural temper, ignorance, or 
misconception of their religion, exhibit a character 
of moroseness or incivility, this is to be regretted 
on every account ; but it is not to be laid to the 










COURTESY. 278 

charge of that perfect code of morals which con- 
tains these precepts. — Be courteous: prefer one 
another in honour: render honour to whom ho- 
nour is due. Some may pique themselves on their 
independence of character by assuming a blunt or 
reserved manner, and by withholding the common 
conventional terms of respect due to rank and 
station ; but this is merely gratuitous on their part ; 
and, while it does not recommend either them or 
their religion the more to the esteem of their fellow 
men, is a violation of direct precepts which they 
are dutifully bound to obey. Surely there is some 
medium between prostrating ourselves like rep- 
tiles, at " the golden feet," as the Burmese when 
approaching Majesty, and that rude and unyielding 
stiffness which refuses the smallest token of respect. 
If honour be due, the debt must be paid. 

Beside, we need this courtesy, in its Christian 
character of sincerity, to smooth the ruggedness of 
life — as oil to diminish the friction of our moral 
machinery, and to produce a free, swift, and de- 
lightful movement, that shall render the journey 
of life an agreeable conveyance to our heavenly 
and eternal home. 

Away then with all churlish and unamiable 
manners from the Christian world ; and let us 
cherish that amenity and suavity of temper which 
will assimilate us to him who was meek and lowly 
in heart. 



n3 



274 



APOSTACY. 



FRIDAY. 



APOSTACF. 

In that day, he which shall be upon the house-top, and his 
stuff in the house, let him not come down to take it 
away : and he that is in the field, let him likewise not 
return back. Remember Lot's wife. — Luke xvii. 31, 32. 

Take heed, brethren, lest there be in any of you an evil 
heart of unbelief, in departing from the living God. But 
exhort one another daily, while it is called To-day ; lest 
any of you be hardened through the deceitfulness of sin. 
For we are made partakers of Christ, if we behold the 
beginning of our confidence steadfast unto the end. — 
Heb. iii. 12—14. 

Therefore, leaving the principles of the doctrine of Christ, 
let us go on unto perfection ; not laying again the foun- 
dation of repentance from dead works, and of faith to- 
ward God, of the doctrine of baptisms, and of laying on 
of hands, and of resurrection of the dead, and of eternal 
judgment. And this will we do, if God permit. For it 
is impossible for those who were once enlightened, and 
have tasted of the heavenly gift, and were made par- 
takers of the Holy Ghost, and have tasted the good word 
of God, and the powers of the world to come, if they 
shall fall away, to renew them again unto repentance ; 
seeing they crucify to themselves the Son of God afresh, 
and put him to an open shame. — Heb. vi. 1 — 6. 



The apostate is justly deemed an odious character ; 
because he turns away from a good cause, under 
the influence of sordid motives, to the profession 
and practice of that which is bad ; — and this with 
knowledge and conviction of its turpitude. He 



APOSTACY. 275 

has been sufficiently enlightened to see and approve 
the right and true, but he is too depraved to pur- 
sue it unto the end. He runs well for a time ; 
but at length Satan hinders him. Under the al- 
lurement of a bribe he will forsake the right way : 
for thirty pieces of silver such a man betrayed his 
instructor, benefactor, and friend, into the hands 
of his enemies. By the deceitful blandishments 
of the world, many, like Demas, have forsaken the 
way of truth. The crime is not impossible in 
modern times ; nor is it limited to such notorious 
instances as those of Julian or Francis Spira : 
many are at this moment chargeable with the guilt 
of having returned, like the dog, to his vomit 
again ; and like the sow, to her wallowing in the 
mire. 

The Christian life is to be viewed as an escape 
from a city in flames. When our Lord so solemnly 
charges us to remember Lot's wife, he points out 
to us the dreadful consequences of an apostacy 
from himself. Who can tell what may follow, if, 
after setting our face heavenward, as if to flee from 
the wrath to come, we turn to look with longing 
regret on the riches, pleasures, honours, society of 
the ungodly world 1 One turn — one look toward 
Sodom, brought down on the wife of righteous 
Lot the shower of divine vengeance for apostacy. 
Nothing is more displeasing to God than such 
conduct. If any man draw back, saith He, my 
soul shall have no pleasure in him. 

This sin commences, it appears, in an evil heart 
of unbelief: we must, therefore, take heed lest it 
be in us. We are to guard the heart with all 

n 4 



276 FIDELITY TO GOD. 

diligence ; there begins apostacy. Am I less spi- 
ritually-minded, less diligent, less devout, less 
earnest in religion, than at first ; — then am I going 
back with the tide of this world's course, which 
must end in ruin. 

Awake then, my soul, and put on strength-— 
renew thy efforts against the stream of vanity and 
corruption — cry mightily unto the Lord for help, 
as well as for pardon ; and remember that thou 
canst not be made a partaker of Christ, unless 
thou hold fast the beginning of thy confidence 
steadfast unto the end. 



SATURDAY. 



FIDELITY TO GOD. 

As every man hath received the gift, even so minister the 
same one to another, as good stewards of the manifold 
grace of God. If any man speak, let him speak as the 
oracles of God ; if any man minister, let him do it as of 
the ability which God giveth : that God in all things 
may be glorified through Jesus Christ ; to whom be 
praise and dominion for ever and ever. Amen.— 
1 Pet.iv. 10, 11. 



Manifold indeed is the grace of God! various in 
kind, and bountiful in degree ! To one is given 
wealth, to another wisdom and knowledge, to an- 
other eloquence — all for mutual benefit; that, by 
the faithful application and use of each gift, more 



FIDELITY TO GOD. 277 

good may be produced than by the equal and 
similar bestowment on all : as in trade or art, the 
comfort, improvement, and well-being of society 
are greatly promoted by the separate attention and 
pursuit of the individual to his own particular 
avocation. 

Let me, then, consider how I may be employed 
as a steward of God. Great and responsible cha- 
racter ! may I feel the honour ! may I diligently 
discharge the duty ! What hath God eminently 
intrusted to me ? — Is it property ? let me use it as 
not mine, but my employer's, to whom I shall be 
called to render a strict and just account: is it 
wisdom, learning, eloquence ? let them all be con- 
secrated to Jesus and his cause. Whatever I 
undertake in the business of life, let me consider 
as sacred, having the glory of God for its end. 
In every station, and calling, and engagement, may 
I remember that I am the servant of the Lord ; 
and that being redeemed with the precious blood 
of Christ, I am not my own, but his ; — my time, 
health, influence, abilities, possessions, all the pro- 
perty of him whose I am and whom I serve. Let 
my constant concern be to glorify God in my body 
and my spirit, which are his. Far from being 
gratified with the accumulation of wealth, learning, 
honour, power, for their own sake, if they be in- 
trusted to my hands, may I most faithfully use 
them as a good steward of the manifold grace of 
God, that he in all things may be glorified, 
through Jesus Christ, to whom be praise and 
dominion for ever and ever. Amen. 



2^8 DESIRE OF HEAVEN. 

SUNDAY. 

DESIRE OF HEAVEN. 

If ye then be risen with Christ, seek those things which 
are above, where Christ sitteth on the right hand of God. 
Set your affections on things above, not on things on the 
earth. For ye are dead, and your life is hid with Christ 
in God. When Christ, who is our life, shall appear, 
then shall ye also appear with him in glory. — Col. iii. 
1—3. 



The heavenly-minded Baxter, on drawing to- 
wards the close of his long and useful life, pre- 
pared for his departure by writing his " Dying 
Thoughts," a work eminently fitted to inspire the 
Christian with a desire of heaven, and for which 
he received the cordial thanks of the noble patriot, 
Lord William Russell, a short time before his 
execution, as having not a little contributed to 
his support and relief, and to his preparation for 
his painful departure out of this world. 

Let us sympathize with such holy and spiritual 
aspirations as these. 

" Willingly depart, O lingering soul ! It is 
from a Sodom : though there be righteous Lots 
in it, they are not without their sad blemishes. 
Hast thou so often lamented the general blindness 
and wickedness of the world, and art thou loth to 
leave it for a better ? How often wouldest thou 
have rejoiced to have seen but the dawning of a day 



DESIRE OF HEAVEN. 279 

of universal peace and reformation ! And wouldest 
thou not see it where it shines in perfect beauty ! 
Hast thou prayed aud laboured so hard to have the 
pleasure of a light at midnight, and is it not thy 
desire to behold the sun itself? Will the things 
of heaven please thee no where but on earth, 
where they are least and weakest? Away, away ! 
Vindictive flames are ready to consume this sinful 
world. Sinners are treasuring up wrath against 
the day of wrath. Look not then behind thee. 
Away from this unhappy world ! Press toward, 
the mark ; looking for and hastening unto, the 
coming of the day of God: as this world hath 
used thee, it would still do so. When thou hast 
fared best in it, no thanks to it, but to God. If 
thou hast had manifold deliverances and preser- 
vations, and hast been fed with angels' food, love 
not the wilderness, but thy heavenly Guide, Pro- 
tector, and Deliverer. Does God in great mercy 
make pain and feebleness the harbingers of death, 
and wilt thou not understand their business ? 
Wouldest thou dwell with thy beloved body in 
the grave, where it will rot in loathsome darkness? 
If not, why should it now, in its painful languor, 
seem to thee a more pleasing habitation, than the 
glorious presence of thy Lord? In the grave it 
will be at rest, nor at night wish, O that it were 
morning ! Nor in the morning say, When will it 
be night ! And is this a dwelling fit for thy 
delight? Patience in it, while God will so try 
thee, is thy duty ; but is such patience a better 
and sweeter life than rest and joy I" 



280 GENEROSITY. 

Surely such a soul has set its affections on 
things above : its treasure is in heaven ! 



MONDAY. 



GENEROSITY. 

Give, and it shall be given unto you ; good measure pressed 
down, and shaken together, and running over shall men 
give into your bosom. For with the same measure that 
ye mete withal, it shall be measured to you again. — 
Luke vi. 38. 

Every man, according as he purposeth in his heart, so let 
him give ; not grudgingly or of necessity ; forGodloveth 
a cheerful giver. And God is able to make all grace 
abound toward you ; that ye always having all sufficiency 
in all things, may abound to every good work. — 2 Cor. 
ix. 7, 8. 



Because all love to receive, therefore all com- 
mend generosity, but few practise it; and those 
who do, in most cases, act more from the impulse 
of the moment, than from fixed principle ; more 
from ostentation or shame than from love to God 
or man. 

In these precepts, addressed to the Christian, 
there is a provision made against that natural and 
universal form of selfishness which, in the trans- 
actions of business, meanly and unjustly employs 
every little artifice to appear just in weight and 
measure, and yet rob the scale and the bushel. 



GENEROSITY. 281 

Such conduct can hardly be imagined in him who 
has received mercy from the Lord. We who have 
so freely received an abundant and overflowing 
forgiveuness of our sins for Christ's sake, must 
imitate the generosity of our heavenly Father, in 
all the intercourse of life ; and not contenting our- 
selves with mere justice in our dealings, are called 
upon to acknowledge in the daily business of the 
world, by liberal weight and measure, that we owe 
all our possessions, comforts, prosperity, yea, our 
life and salvation, to the benignity and mercy of 
'God. 

Some may here demur, and reply, that their 
small gains allow not of generosity. Let them, 
however, remember, that He who knoweth all 
things hath commanded it, and that to him the scant 
measure is abominable, and the wicked balances 
with the bag of deceitful weights. He who is so 
scrupulously exact, is likely soon to become less 
than just. 

But our kind and gracious Saviour would enjoin 
nothing really injurious to us. Cold calculation 
might reject the precept with scorn, but he who 
obeys has a promise of prosperity. Men will 
prefer dealing with those who are uniformly 
liberal and generous, rather than with those who 
are so close and contracted. A generous mode of 
trade will draw after it a prosperous and gainful 
business, for it has in it the " blessing" both of 
God and man. 

In respect to our voluntary contributions to- 
ward charitable and religious objects, having con- 
sidered what is required and what we can afford, 



282 GENEROSITY. 

and having formed a purpose as to the sum de- 
voted, we are to look upon it as the Lord's. To 
alter it, without good reason, is sacrilege. As we 
seldom miscalculate our means of giving, there 
is but little danger of excess in charity, while there 
is much danger of deficiency. I would rather err 
on the side of generosity than on that of parsimony. 

Let us then give liberally, according to the 
ability which God giveth : let us give cheerfully 
and readily. How does such a disposition en- 
hance the value of the gift ! Let us not delay 
our benefaction ; it is not asked before it is wanted, 
and, given quickly, its worth is doubled. Say 
not unto thy neighbour, Go and come again, and 
to-morrow I will give, when thou hast it by thee. 

If any shall entertain a morbid fear of impo- 
verishing himself by generous acts, let him do all 
in faith, as well as with caution; and from the 
consoling assurance of the Apostle, rely on the 
God who is able to make all grace abound toward 
him ; that he, having always all sufficiency in all 
things, may abound to every good work. The 
All-bountiful One must have kindred spirits with 
himself, as his almoners in this world; and they 
who can believe how rich in mercy and goodness 
he is, whose is the earth and the fulness thereof, 
will not scruple to give generously and cheerfully 
that portion of the divine bounty which is en- 
trusted to their hands. 



TEMPTATION. 283 

TUESDAY. 

TEMPTATION. 

Blessed is the man that endureth temptation : for when he 
is tried, he shall receive the crown of life, which the 
Lord hath promised to them that love him. Let no man 
say when he is tempted, I am tempted of God : for God 
cannot be tempted with evil, neither tempteth he any 
man : but every man is tempted when he is drawn away 
of his own lust, and enticed. Then when lust hath 
conceived, it bringeth forth sin: and sin, when it is 
finished, bringeth forth death. — James i. 12 — 15. 

Resist the devil and he will flee from you. — James iv. 7. 



As temptation or trial is the appointed condition 
of man in the present life, we are here directed 
how to conduct ourselves when exposed to it. 
We are to endure the trial without murmuring-, 
impatience, rebellion, or compliance. We are not 
to impute any evil motives or unholy conduct to 
the Blessed God. We are to trace the immediate 
temptation either to our own lust, or to the artifice 
and power of Satan, or to both combined. It may 
be difficult to distinguish the operations of Satan 
from the natural working 1 of sin within us ; but 
being warned that our enemy the devil goeth about 
as a roaring lion, seeking whom lie may devour, 
our duty is to be always on our guard and ready 
to resist him, steadfast in the faith. This we 
must do by constant vigilance, prayer, meditation 
of Scripture, the use of religious ordinances, and 



284 TEMPTATION. 

trust in Jesus, who hath, overcome the wicked one, 
and who was manifested to destroy the works of 
the devil; who was in all points tempted as we 
are yet without sin ; and since he himself hath 
suffered, being tempted, is able to succour them 
that are tempted. 

Our safety then lies in resistance : the moment 
we relax or parley we are undone. Blessed is he, 
then, who endureth temptation, for when he is 
tried he shall receive the crown of life. This pro- 
mise is sufficient to animate us in wrestling with 
the powers of darkness and striving against sin. 
We are sure of victory if we continue resistance. 
This certainly cannot be affirmed of any other 
conflict ; but, as the Christian life is one continued 
trial, from the commencement to the close, our 
gracious God has given us a kind assurance of 
final triumph if we endure temptation. Every 
time we yield, there is a doubt thrown in the way. 
Our success becomes questionable. To God the 
result is known, but not to us. If then we would 
enjoy the full assurance of hope to the end, we 
must be strong in the grace which is in Christ 
Jesus ; we must watch and pray that we enter 
not into temptation ; and never consider our- 
selves out of danger, till we find our eternal rest 
in the bosom of our Lord. 



CHRISTIAN COURAGE. 285 

WEDNESDAY. 

CHRISTIAN COURAGE. 

In the world ye shall have tribulation : but be of good 
cheer ; I have overcome the world. — John xvi. 35. 

Finally, my brethren, be strong in the Lord, and in the 
power of his might. Put on the whole armour of God, 
that ye may be able to stand against the wiles of the 
devil. For we wrestle not against flesh and blood, but 
against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wicked- 
ness in high places. Wherefore take unto you the whole 
armour of God, that ye may be able to withstand in the 
evil day, and having done all to stand. Stand therefore, 
having your loins girt about with truth, and having on 
the breast-plate of righteousness ; and your feet shod 
with the preparation of the gospel of peace : above all, 
taking the shield of faith, wherewith ye shall be able to 
quench all the fiery darts of the wicked. And take the 
helmet of salvation, and the sword of the Spirit, which is 
the word of God : Praying always with all prayer and sup- 
plication in the Spirit, and watching thereunto with all per- 
severance and supplication for all saints. — Eph. vi. 10 — 18 
Only let your conversation be as it becometh the gospel of 
Christ; that, whether I come and see you, or else be 
absent, I may hear of your affairs, that ye stand fast in 
one spirit, with one mind, striving together for the faith 
of the gospel ; and in nothing terrified by your adversa- 
ries : which is to them an evident token of perdition, 
but to you of salvation, and that of God. For unto you 
it is given in the behalf of Christ, not only to believe 
on him, but also to suffer for his sake ; having the same 
conflict which ye saw in me, and now hear to be in 
me.— Phil. i. 27—30. 
Now no chastening for the present seemeth to be joyous, 



286 CHRISTIAN COURAGE. 

but grievous : nevertheless afterward it yieldeth the 
peaceable fruit of righteousness unto them which are 
exercised thereby. Wherefore lift up the hands 
which hang down, and the feeble knees: and make 
straight paths for your feet, lest that which is lame be 
turned out of the way ; but let it rather be healed. — 
Heb. xii. 11—13. 
Fear none of those things which thou shalt suffer. Behold 
the devil shall cast some of you into prison, that ye may 
be tried, and ye shall have tribulation ten days : be 
thou faithful unto death, and I will give thee a crown 
of life.— Rev. ii. 10. 



Courage is a noble quality, which pre-eminently 
becomes a Christian. He has commenced a great 
undertaking — to overcome the world ; — a greater 
still ; — to overcome the wicked one ; and the 
greatest of all to conquer himself, having a heart 
deceitful above all things and desperately wicked. 
This three-headed monster, more frightful than 
any of those fabled by the classic muse, withstands 
the Christian on his way to paradise, and it must 
be slain, or he cannot taste the golden fruits of 
that heavenly garden. Thus hath God ordained 
that we should enter into life, through much tri- 
bulation. But while He has permitted our foes 
to obstruct and dispute our passage, it is only that 
our desires of the prize of celestial bliss may be 
quickened, and that the heroic virtues of the 
Christian character may be developed ; that the 
grace of God in us may be glorified ; that our 
feebleness and insufficiency of ourselves may set off 
his power and faithfulness in strengthening and 
supporting us through the conflict; and that, to 



CHRISTIAN COURAGE. 287 

eternal ages, "we may adore him as making us 
more than conquerors. 

Oh ! 'tis a scene which draws down blessed 
angels from their princedoms and glorious habita- 
tions, to behold a little army of saints scattered 
into small bands or single-handed, without carnal 
weapons and earthly powers, contending manfully 
and most courageously with the mighty, and noble, 
and learned of this world ; wrestling not only 
against flesh and blood, but against principalities, 
against powers, against the riders of the darkness 
of this world, against spirits of wickedness in 
heave?ily places, " which employ their utmost 
strength to ruin us, and still keep their regular 
subordination, that their efforts of mischief may be 
more effectual."* 

If all the hosts of Israel and the armies of the 
aliens, were drawn up to gaze upon the unequal 
contest between the shepherd-boy with his sling 
and stone, and the Philistian giant with a spear 
like a iveavers beam, in so extraordinary a spec- 
tacle, we may also behold the representation of a 
Christian, weak in himself, but courageous in the 
Lord, encountering boldly and resolutely the most 
formidable of his foes, and triumphing over him in 
the end. 

Tribulation of all kinds we must therefore ex- 
pect, while in this world. Let us lay our account 
to meet with adversaries of various kinds in our 
way to the kingdom : but let the people that know 
their God be strong and do exploits, as he hath 

* Doddridge in loco. 



288 PRESUMPTION. 

promised by his servant Daniel, the prophet. Be- 
hold, feeble saint, by thy side, one like the ap- 
pearance of a man : hear him saying to thee, O 
greatly beloved, fear not ; peace be unto thee, be 
strong — yea, be strong. Fear none of those 
things which thou shalt suffer. Be of good cheer, 
I have overcome the world. Take the whole ar- 
mour of God, both offensive and defensive ; stand 
up like a heavenly warrior in this complete pano- 
ply, and, facing thy most terrible foe — never 
turning thy back on the enemy, thou art invin- 
cible : thou shalt verily possess the kingdom for 
ever and ever : 

" A feeble saint shall 'win the day, 

Tho' death and hell obstruct the way." 



THURSDAY. 



PRESUMPTION. 

Thou shalt not tempt the Lord thy God.— Matt. iv. 7. — 
Luke iv. 12. 

Go to now, ye that say, To-day or to-morrow we will go 
into such a city, and continue there a year, and buy 
and sell, and get gain : whereas ye know not what shall 
be on the morrow : for what is your life ? It is even a 
vapour, that appeareth for a little time, and then va- 
nisheth away. For that ye ought to say, If the Lord 
will, we shall live, and do this, or that. But now ye 
rejoice in your boastings: all such rejoicing is evil. 
Therefore to him that knoweth to do good, and doeth it 
not, to him it is sin.— James iv. 13 — 17. 



PRESUMPTION. 289 

Depraved man is a perverse and self-sufficient 
creature. Vain man would be wise, though man 
be born like a wild ass's colt. It is by long and 
painful experience only, that lie can be broke into 
any acknowledgment of his dependence on his 
Maker for life and breath and all things. 

God has, indeed, bestowed upon us active 
powers, and made labour our employment and our 
duty ; but, as we are nothing without his per- 
petual aid and support, and direction, in all our 
ways we are bound to acknowledge him. The un- 
godly proceed from day to day in their occupations 
without directing a thought to God. They rely 
alone on their own skill, or foresight, or industry, 
and trust to a non-entity called chance or luck, 
for success in doubtful cases. Not scrupulous 
about the means employed, so that their end be 
accomplished, they thus live without God in the 
world. Roving in quest of gain to the ends of 
the earth, they presumptuously rely wholly on 
themselves, and refer nothing to the Lord's will, 
but are bent exclusively on the accomplishment 
of their own. How many are acting in the spirit, 
if they use not the words, of the Dutch trader, 
who declared, that " if he could get any thing by 
it, he would run his vessel into the mouth of hell, 
though he should thereby scorch his sails ?" 

This is the spirit of worldly presumption. But, 
though Christians can scarcely be supposed to go 
this length, they are nevertheless liable to pre- 
sumption of another kind, against which they are 
warned by their Lord. He was tempted to this 
sin by the devil, when he urged him to cast him- 



290 PARTY SPIRIT. 

self down from a lofty pinnacle of the temple ; 
quoting, as a warrant for so doing, that precious 
promise of God, He shall give his angels charge 
over thee, to keep thee in all thy ways : they shall 
hear thee up in their hands, lest thou dash thy 
foot against a stone. 

In the former case we perceive a presumptuous 
dependence on human exertions, to the exclusion 
of divine providence : in the latter, a temptation 
to a presumptuous reliance on providence, without 
human exertions. The devil, like the Jesuits, 
suits his doctrine to his party. Some shall be in- 
duced to act without providence, and others to 
expect that providence shall act without them. 

It is evident, then, that our duty lies in the 
mean between these extremes. Every rational, 
lawful, and prudent exertion must be diligently 
performed by us, as suitable means to an end ; 
but all must be done with a devout sense of the 
superintending, sustaining, and efficient providence 
of God. He who thus lives in God, shall enjoy 
the life of God in him : he shall not greatly err, 
while he doeth justly, loveth mercy, and walketh 
humbly with his God. 



FRIDAY. 



PARTY SPIRIT. 



If ye bite and devour one another, take heed that ye be not 
consumed one of another. — Galat. v. 15. 



PARTY SPIRIT. 291 

Grudge not one against another, brethren, lest ye he con- 
demned : behold, the judge standeth before the door. — 
James v. 9. 



11 I SEE no cause," says the learned and judicious 
Dr. Manton, " why we should not retain the proper 
sense of the word, Groan not one against another, 
brethren ; for the apostle seemeth to me herein to 
tax those mutual injuries and animosities where- 
with the Christians of those times, having- banded 
under the names of circumcision and uncircum- 
sion, did grieve one another, and give each other 
cause to groan; so that they did not only sigh 
under the oppressions of the rich persecutors, but 
under the injuries which they sustained from many 
of the brethren, who together with them did pro- 
fess the holy faith ; which exposition will well suit 
with the state of those times and the present con- 
text. The apostle is persuading them to patience ; 
now, because the pressures did arise, not only from 
enemies, but brethren, he seeketh to dissuade 
them from a practice so scandalous, lest they 
should all be involved and wrapped up in the 
common ruin. What ! should brethren grudge, 
one against another ? Take heed, such practices 
seldom escape without a quick revenge. Observe, 
hence, many times differences may so far be 
heightened among brethren, that they may groan 
one against another, as much as against the com- 
mon enemy. Paul, speaking of the state of the 
primitive times, showeth how Christians did bite 
and devour one another. To show their rage, he 

o2 



292 



PARTY SPIRIT. 



useth words proper to the fights and quarrels of 
beasts; thus usually it falleth out, when contests 
arise in the church, religious hatreds are most 
deadly. Thus, Luther complaineth, that he never 
had a worse enemy than Carolostadius ; and 
Zuinglius, that the Papists were never so bitter 
to him as his friends. Tis sad when we dispute 
one against another, and tongue is armed against 
tongue, and pen against pen ; but 'tis sadder when 
we groan one against another, and appeal is set 
against appeal, lambs acting the part of wolves." 

u Mutual groanings and grudgings between 
brethren, are a usual forerunner of judgment. 
After biting and devouring, there followeth con- 
suming. It cometh to pass, partly by the provi- 
dence and ordination of God, that wanton contests 
are not cured but by deep afflictions ; and, when 
spirits are once exulcerated, there is no likelihood 
of agreement but in a prison. The warm sun 
maketh the wood warp and cleave asunder. In 
prosperity, we wax wanton, and divide. When 
the dog is let loose, the sheep run together: 
usually, in troubles, there are not so many scat- 
terings and disgregations in Christ's flock. Our 
divisions give the adversary an advantage : we 
would be as wise to reconcile ourselves, as they to 
combine against us. Nazianzen was wont to call 
them the common reconcilers: but party-making 
and faction make men blind : engaged persons will 
not consider, till all be undone ; a little before 
Dioclesian's persecution, there were sad divisions 
in the church : they burned, saith Eusebius, with 
mutual intestine discords" 



SUBMISSION TO GOD. 993 

These pointed observations on the precepts 
should cause us to examine ourselves, and inquire 
what manner of spirit we are of? 

While, in the present state of religion, I must 
associate with one description of fellow Christians 
in preference to another, let it be for the truth's 
sake, and not with a bitter or infuriated zeal for a 
party or a name. 



SATURDAY. 



SUBMISSION TO GOD. 

He giveth more grace : wherefore lie saith, God resistefh 
the proud, but giveth grace to the humble. Submit 
yourselves, therefore, to God. — James iv. 6, 7. 



He who can with sincerity say, as Jesus did, Not 
my will, but thine be clone, fulfils this command- 
ment. But oh ! how difficult for the proud, self- 
willed heart of man ! The chief contention between 
God and man, now, as between God and fallen 
angels heretofore, is respecting power. The 
subject has risen up in rebellion against his eter- 
nal, holy, and gracious Sovereign : the servant 
disputes the authority of his kind and just master; 
the child spurns the mild and wise restraints of a 
tender father. Man would be almighty. This 
affectation he learned from the god of this world. 
'Tis the very core of the grand rebellion. This 



294 SUBMISSION TO GOB. 

contest has been raging here for six thousand 
years— how much longer elsewhere, we know not. 
It is yet furiously proceeding on the part of men 
and fallen angels ; and God is still resisting the 
proud. Wonderful patience ! Astonishing long- 
suffering of the Omnipotent Creator of these 
presumptuous rebels ! Why hath he not, long 
since, crushed us all to the dust? Why hath not 
hell enlarged herself, and opened her mouth, 
without measure ; and the glory, and the mul- 
titude, and the pomp of the proud world de- 
scended into it, and her jaws closed upon the 
nuisance, that it should no more be seen in the 
fair creation of God, no more disturb heaven, or 
trouble earth ? Thy ivays, O Lord, are not our 
ways, nor thy thoughts our thoughts ; for as the 
heavens are higher than the earth, so are thy ways 
higher than our ways, and thy thoughts than our 
thoughts. 

But how protracted soever this contest, who 
can doubt the issue ? Wo to the man that striveth 
with his Maker. 

Let me not, then, be so infatuated as to contend 
against God. When I know what the will of the 
Lord is, may it be my meat and drink to do it. 
As it is my duty, so may it be my delight to search 
out of the book of the Lord the intimations of his 
holy will and pleasure. Let this be my counsellor 
and guide through life ; and when its reproofs and 
admonitions strike most home to my heart and 
conscience, when its injunctions run most counter 
to flesh and blood, then may I subtnit to God, and 
not resist him to whom power belongeth. 






BACKSLIDING. 295 

When corrected by the chastening of the Al- 
mighty, may I not murmur and rebel, lest God 
should in displeasure cease to use the rod of cor- 
rection, and begin to whet the glittering sword of 
judgment. Israel was so often chastised without 
submitting, that God turns from this manner of 
dealing with them, saying, Why should ye be 
stricken any more ? Ye will revolt more and 
more. It is a fearful thing to fall into the hands 
of the living God, when chastisements have but 
hardened us in pride, and self-will, and love of the 
world. If ice have run with the footmen, and 
they have wearied us, then how shall we contend 
with horses ? 

Submission, then, meek and lowly submission, 
to the authority of the eternal and sovereign au- 
thority of the great and blessed God, my Creator, 
benefactor, ruler, and Saviour, who requires of me 
submission only to his wisdom, tenderness, and 
care, is my duty under all circumstances, through 
the period of this mortal life ; remembering that 
he who exalteth himself shall be abased; but he 
that humbleth himself shall be exalted. 



SUNDAY. 



BACKSLIDING. 



Unto the angel of the church of Ephesus write : These 
things saith he that holdeth the seven stars in his right 



296 BACKSLIDING. 

hand, who walketh in the midst of the seven golden 
candlesticks ; I know thy works, and thy lahour, and 
thy patience, and how thou canst not bear them which 
are evil ; and thou hast tried them which say they are 
apostles, and are not, and hast found them liars. And 
hast borne, and hast patience, and for my name's sake 
hast laboured, and hast not fainted. Nevertheless, I have 
somewhat against thee, because thou hast left thy first 
love. Remember, therefore, from whence thou art 
fallen, and repent, and do the first works ; or else I will 
come unto thee quickly, and will remove thy candlestick 
out of his place, except thou repent. — Rev. ii. 1 — 5. 



There is something peculiarly delightful in first 
love. It is associated in our recollections with all 
the charms of spring, and all the happy and un- 
depressed expectations of youth. The freshness 
and ardour of a pure and honourable passion is 
experienced by the young convert, on yielding up 
his heart to the Lord. He is willingly drawn by 
the cords of love, to follow Jesus, whithersoever he 
goeth, and no service is too difficult or too perilous 
for him to undertake ; no command too hard to be 
obeyed. He has only to know his Lord's will, and 
he then runs cheerfully in the way of his com- 
mandments. 

It is this state of mind in which God takes 
delight: Thus he says, by the prophet Jeremiah, 
Go and cry in the ears of Jerusalem, saying, Thus 
saith the Lord, I remember thee, the kindness of 
thy youth, the love of thine espousals, when thou 
wentest after me in the ivilderness, in a land that 
was not sown. Israel ivas holiness to the Lord, 



BACKSLIDING. 297 

and the first fruits of his increase: all that devour 
him shall offend ; evil shall come upon them, saith 
the Lord. Alas ! Israel continued not in their 
first love ; and, for their multiplied backslidings, 
wrath has come upon them to the uttermost. And 
where is now the church of Ephesus, which received 
so many commendations from the Lord Jesus for 
their works, their labour, their patience, their 
perseverance, their courage? The threatened 
visitation has long ago been executed, and the 
candlestick is removed out of its place. 

These are fearful examples of the danger of 
backsliding in our Christian course. What though 
we may still retain the Christian name and cha- 
racter, and perform many things, or endure many 
sufferings ? What though we may have increased 
in knowledge and reputation as Christians? If 
we hav e fallen away from our first love — if we are 
not doing the first works — if we have not the dew 
of our youth — if we are less zealous, less self-de- 
nying, less in earnest about salvation, less devo- 
tional, less fervent in our feelings of gratitude to 
our Redeemer, and have, in consequence, slack- 
ened in our vigilance and our obedience ; we have 
fallen into a state injurious to ourselves, and dis- 
pleasing to our Lord and Master. 

Alas ! upon the review of life, who must not 
confess that he is guilty of this sin ? Who does not 
look back with a sigh of regret on the early days 
of his Christian life? Who has not lost something 
of his simplicity, or purity, or fervour, by long 
intercourse with the world, yea, even with the 



^b BACKSLIDING. 

religious world ? Happy is that Christian to whom 
the Son of God, who hath eyes like to a flame of 
fire, saith, I know thy works, and love, and ser- 
vice, and faith, and thy patience, and thy works ; 
and the last, i. e. the last works to be more than 
the first. 

While his eye penetrates through all disguise, 
let us examine our state; and endeavour to re- 
member how we at first felt and acted, when we 
beheld Jesus as evidently crucified for us ; what 
godly sorrow for sin ; what carefulness ; what 
fear ; what vehement desire ; what zeal! Have 
we fallen from this eminence ; are we conscious of 
the difference ? have we gone after our lovers, and 
forgotten our Lord? Surely it is high time to 
wake out of sleep. Repent and do the first works, 
says our offended Lord ; or else I will come unto 
thee quickly, and will remove thy candlestick out 
of its place, except thou repent. The lion of the 
tribe of Judah hath roared, who shall not fear I 
The Lord God hath spoken, who can but prophesy? 
The issue must be dreadful, unless we obey the 
warning voice. I will go and return to my first 
husband ; for then ivas it better with me than 
now. I will return unto the Lord my God ; for 
I have fallen by mine iniquity. I will take with 
me words, and turning to the Lord, say unto him, 
take away all iniquity, and receive me graciously. 
Oh speak comfortably unto my soul, O Lord, and 
say, I will heal your backsliding. I will love you 
freely ; for mine anger is turned away from thee. 
I will be as the dew unto Israel: he shall grow as 
the lily, and cast forth his roots as Lebanon. 



LIBERTY OF CONSCIENCE. 299 

His branches shall spread, and his beauty shall 
be as the olive tree, and his smell as Lebanon. 



MONDAY. 



LIBERTY OF CONSCIENCE. 



But meat commendeth us not to God ; for neither, if we 
eat, are we the better ; neither, if we eat not, are we 
the worse. But take heed lest by any means this liberty 
of yours become a stumbling-block to them that are 
weak. For if any man see thee which hast knowledge 
sit at meat in the idol's temple, shall not the conscience 
of him which is weak be emboldened to eat those things 
which are offered to idols ; and through thy knowledge 
shall the weak brother perish, for whom Christ died .' 
But when ye sin so against the brethren, and wound their 
weak conscience, ye sin against Christ. Wherefore, if 
meat make my brother to offend, I will eat no flesh while 
the world standeth, lest I make my brother to offend. — 
1 Cor. viii. 8 — 13. 

Let no man seek his own, but every man another's wealth. 
Whatsoever is sold in the shambles, that eat, asking 
no question for conscience sake ; for the earth is the 
Lord's, and the fulness thereof. If any of them that be- 
lieve not bid you to a feast, and ye be disposed to go ; 
whatsoever is set before you, eat, asking no question 
for conscience sake. But if any man say unto you, 
This is offered in sacrifice unto idols, eat not, for his 
sake that shewed it and for conscience sake : for the 
earth is the Lord's, aud the fulness thereof: conscience, 
1 say, not thine own, but of the other : for why is my 
liberty judged of another man's conscience ? For if I 
by grace be a partaker, why am I evil spoken of for that 
for which I give thanks ? Whether therefore ye eat or 

o 4 



300 LIBERTY OF CONSCIENCE. 

drink, or whatsoever ye do, do all to the glory of God. 
Give none offence, neither to the Jews, nor to the 
Gentiles, nor to the church of God : even as I please 
all men in all things, not seeking mine own profit, but 
the profit of many, that they maybe saved. — 1 Cor. x. 
24—33. 
Be ye followers of me, even as I also am of Christ. — 

1 Cor. xi. 1. 
Stand fast therefore in the liberty wherewith Christ hath 
made us free, and be not entangled again with the yoke 

of bondage. — Gal. v. 1. 
Let no man therefore judge you in meat, or in drink, or in 

respect of an holy-day or of the new moon, or of the 

sabbath-days ; which are a shadow of things to come ; 

but the body is of Christ.— Col. iii. 16, 17. 



The world is yours, saith the apostle Paul to all 
true believers in Christ. Use the world, but not 
abuse it. 

This Christian liberty is put under the restraint 
of the law of conscience ; and that is not a law to 
itself, but, as in the precepts before us, is placed 
under proper regulation. The convert from hea- 
thenism or Judaism is taught to renounce all dis- 
tinctions of meats and drinks, and all superstitious 
observance of days, and months, and times, and 
years. The religion of formalists is comprised in 
these things. But the enlightened and spiritual 
Christian is taught to consider them as beggarly 
elements, "which keep the soul in bondage. God 
hath called us to liberty in these things. As to 
meats and drinks, we have only to choose in the 
market that which is convenient and agreeable — 



LIBERTY OF CONSCIENCE. 301 

the whole is set before us by a bountiful provi- 
dence, that we may eat and give God thanks. 
God has cleansed it all for his Christian family, 
and we need ask no question about things stran- 
gled. Every creature of God is good, and no- 
thing is to he refused that is good for food. 

And as to days and times, none are set apart by 
God for holy purposes, except the Sabbath or 
Lord's-day. All other days, be they fasts or be 
they feasts, are of mere human appointment, and 
carry no authority whatever with them. If we 
think it expedient to observe such days, we are at 
liberty so to do ; and if not, we may reject the 
appointment. He who would compel another to 
use certain foods and reject others, or observe 
certain days of fasting or feasting, on account of 
religion, is either a total stranger to the Christian 
law, or he is a tyrannical oppressor of his bre- 
thren. 

All such human impositions we are called upon 
to resist, not knowing whereunto these things may 
grow. We are, in such circumstances, com- 
manded not to yield obedience to an illegitimate au- 
thority ; but to standfast in the liberty wherewith 
Christ hath made us free, and not be entangled 
again ivith the yoke of bondage. 

At the same time, we are to take heed lest, by 
any means, our liberty become a stumbling-block 
to them that are iveak. We must never use our 
Christian liberty in the spirit of bravery and osten- 
tation ; as if to display before all, the glorious 
privilege to which we have attained ; lest, in so 
doing, we embolden the ignorant and feeble- 



302 LIBERTY OF CONSCIENCE. 

minded to do the same things, without a safe con- 
science, without a thorough conviction of the en- 
tire abrogation of all heathenish and Jewish distinc- 
tions of meats and days. 

But, though we may not, in an over-confident 
spirit, exercise our Christian liberty, we are to 
guard against the opposite extreme of bringing 
ourselves into bondage and keeping our weaker 
brethren in it, by any sinful compliances with the 
customs or the institutions of the world, under the 
name of religion. It may be as much for the 
welfare of our weaker brother, to set him an ex- 
ample of non-compliance, in a case where, through 
ignorance or timidity, he would have submitted, as 
for our own privilege and comfort, in the assertion 
of our freedom. Of this every one must judge for 
himself, taking care that whether he eat or drink, 
or whatsoever he doth, he doth all, not for his own 
glory or his own humour, hut for the glory of God: 
— not in the spirit of contradiction, but in the 
spirit of charity : asserting his liberty on all 
proper occasions, in order that he may thereby 
as one of the lights of the world, shining in a 
dark place, illustrate the excellent nature and 
true design of the gospel — to draw men off from 
their natural attachment to the shadowy forms of 
will-worship and superstition, to the substantial 
practice of righteousness and genuine piety: — to 
protest against the merit of fasts or feasts, or holy 
days; and to point their attention to the great 
sacrifice of the cross, which cleanseth from all sin. 

Acting in this spirit, and for these sacred ends, 



CHRISTIAN PATIENCE. 303 

liberty, we shall preserve a conscience without 
offence toward God, we shall be in little danger of 
making 1 a weak brother to offend, and we shall 
give wo just offence to the Jews or the Gentiles or 
the church of God. 



TUESDAY. 



CHRISTIAN PATIENCE. 



In your patience possess ye your souls. — Luke xxi. 19. 

Patient in tribulation.— Rom. xii. 12. 

Add to temperance, patience ; and to patience, godliness. — 
2 Pet. i. 6. 

Let patience have her perfect work, that ye may be per- 
fect and intire, wanting nothing. — James i. 4. 

Re patient, brethren, unto the coming of the Lord. Re- 
hold the husbandman waiteth for the precious fruit of 
the earth, and hath long patience for it, until he receive 
the early and latter rain. Re ye also patient : stablish 
your hearts ; for the coming of the Lord dravveth nigh. 
— James v. 7, S. 

This is thankworthy if a man for conscience toward God 
endure grief, suffering wrongfully. If when ye do well 
and suffer for it, ye take it patiently, this is acceptable 
with God. For even hereunto were ye called ; because 
Christ also suffered for us, leaving us an example that ye 
should follow his steps.— 1 Pet. ii. 19—21. 



This difficult and important duty consists in the 
endurance of all the pains and troubles of life 
without complaining-, and in waiting for the final 



304 CHRISTIAN PATIENCE. 

accomplishment of the gracious promises of God 
respecting help and deliverance in this world, and 
salvation in that which is to come. This virtue, 
therefore, in the Christian, is superior to that of 
the heathen philosophy, which was not sufficient 
for ordinary minds, nor even to preserve the mas- 
ters of human wisdom from occasional sallies of 
impatience and complaint. 

But the motives operating in every Christian 
are of sufficient strength to support his mind, not 
only under the ordinary trials of life, but under 
the greatest calamities which can befal him. Other 
men may be as patient as they can, because fret- 
fulness and complaint, instead of assisting them, 
will but aggravate their trouble ; or because they 
shall otherwise appear undignified or weak ; but 
these props are by no means secure, and have 
often failed in time of need. The Christian is 
called to patience from higher motives. Be pa- 
tient, brethren, says an apostle, unto the coming 
of the Lord. Like the husbandman waiting for 
the reward of his toil, be ye also patient, stablish 
your hearts ; for the coming of the Lord draweth 
nigh. 

If trouble arise to a mere man of the world, 
from reproach, loss of reputation, or poverty ; if 
then he is deserted, however unjustly, what re- 
source or solace has he to flee to? The world 
has flung him off, to whom can he turn for com- 
fort ? The rest of his days he will spend in vain 
complaint and misanthropic thoughts — perhaps in 
secret, if not open, upbraidings of an unkind and 
unjust providence. 



CHRISTIAN PATIENCE. 305 

Not thus the Christian. If for conscience to- 
ward God he endure grief and suffer wrongfully ; 
if he has done well and suffers for it, his duty is 
to take it patiently, referring his cause to God ; 
and the motive to enable him thus to act against 
nature is, that unto this heroic conduct he is 
called ; because Christ also suffered for us, leav- 
ing us an example that we should follow his steps. 

Here then is not only a motive but a model — 
one that is p> er f ec t and entire, wanting nothing. 
The character of Jesus is the Christian's study. 
If the statuary will spend days and years in the 
contemplation of a noble fragment of antiquity, a 
Jupiter Tonans, or an Apollo Belvidere, in order 
that he might achieve some labour of art, approach- 
ing to the perfection of his model ; much more 
will the Christian look daily and hourly to Jesus, 
the perfection of moral beauty, to catch the lines 
of grace which beam in every feature of his coun- 
tenance ; and not least that of meek-eyed patience, 
so soft and subdued, after having learned obedience 
by the things that he suffered. 

Pardon, O Lord, for the sake of the patient 
obedience of Jesus, all my fretfulness, all my 
complaining, all my hard thoughts of thee, and 
thy ways of righteousness and goodness toward 
me ; and, by tby Spirit, enable me to be patient 
in tribulation, possessing my soul therein, till I 
become perfect in this grace and duty, and am 
prepared for the kingdom of heaven. 



306 COVETOUSNESS. 

WEDNESDAY. 

COVETOUSNESS. 

Mortify therefore your members which are upon the earth ; 
fornication, uncleanness, inordinate affection, evil con- 
cupiscence and covetousness, which is idolatry. — Col. 
iii. 5. 

He said unto them, Take heed and beware of covetous- 
ness ; for a man's life consisteth not in the abundance of 
the things which he possesseth. — Luke xii. 15. 

Fornication, and all uncleanness or covetousness, let it not 
be once named among you, as becometh saints. — 
Eph. v. 3. 



As the second table of the Decalogue concludes 
with a prohibition against coveting any thing that 
is our neighbour's, we may infer that peculiar 
stress was intended to be laid on this command. 
Well might the apostle say, the law is spiritual; 
for not only does it commence with requiring the 
affections to be placed on God as supreme, but it 
ends with requiring that we should not, even in 
thought, wrong our neighbour. Not only is the 
overt act of violence forbidden, but the very dis- 
position which leads to it. How holy, how just, 
how good is this law ! Happy is it for man that 
Jesus came from heaven, not only to die the just 
for the unjust, in order to atone for our trans- 
gressions of this law ; and also to set us a perfect 
example of its excellence ; but that he has made 



COVETOUSNESS. 307 

the law of Sinai the rule by which his disciples are 
to act. The ceremonial law fulfilled its office as a 
school-master to lead us to Christ, the great sa- 
crifice for sin, and then vanished to be seen no 
more ; but the moral law is of perpetual obligation 
on all who hear it ; and, while to the impenitent 
sinner it exhibits an aspect of terror, from its glo- 
rious purity, and thus condemns him as a trans- 
gressor, when by the Holy Spirit he is led to the 
cross of Jesus and sees in him all his sin forgiven, 
and all the Saviour's righteousness imputed to 
himself by an act of faith, he can with that strong- 
internal vision which realizes Jesus as his Re- 
deemer, behold the law of God as his bright and 
sure guide to immortality — the model of perfect 
holiness — the reflected image of the Son of God, to 
which he himself, as part of his salvation, is pre- 
destinated to he conformed. Into the hand of this 
celestial guide he places his own, and says — hence- 
forth thou art my counsellor, my companion, my 
friend ; and with thee I will, by the grace of 
God, walk, till I behold the face of him who wrote 
with his own finger these holy, awful, delightful 
words, which as flaming gems thou bearest on thy 
bosom. 

And can such a man, then, any longer walk in 
that company which the precepts before us pro- 
scribe? How can we who are dead to sin, live 
any longer therein ? It behoves those who say 
they are Christians, to separate themselves most 
carefully from the impure associates, which are 
linked together in these precepts. There is as much 
impurity of mind in covetousness as in lacivious- 



308 



FEASTS. 



ness. He who gives his whole heart to earthly 
objects is an idolater. 

Let me, then, as a disciple of Jesus, remember 
his words, to beware of covetousness. Never may 
I fall into that snare of the devil to suppose, that 
the happiness of my life consists in the abundance 
of my possessions. 

" We need not," says a Christian moralist, # 
" go among villains and people of scandalous cha- 
racters, to find out those who desire a thousand 
times more than they want ; who have an eager- 
ness to be every day richer and richer ; who catch 
at all ways of gain that are not scandalous ; and 
who hardly think any thing enough, except it 
equals or exceeds the estate of their neighbours." 

Every one points a finger against the miser; 
but he who brands the species with reprobation, 
may be cherishing the genus in his own heart. 
Without being misers, we may be very covetous. 



THURSDAY. 



FEASTS. 

Then said he unto him that bade him, When thou makest 
a dinner or a supper, call not thy friends nor thy bre- 
thren, neither thy kinsmen, nor thy rich neighbours, 
lest they also bid thee again, and a recompense be made 
thee : but when thou makest a feast, call the poor, the 

* Law, on Christian Perfection, p. 75. 



FEASTS. 309 

maimed, the lame, the blind ; and thou shalt be blessed; 
for they cannot recompense thee ; for thou shalt be re- 
compensed at the resurrection of the just. — Luke xiv. 
12—14. 



Of human laws, some are so severe as to be found 
impracticable, and others so antiquated and un- 
suitable, as to fall into universal neglect. Were 
the kingdom of Jesus and his laws of this ivorld, 
one would suppose the precept before us were one 
of those antiquated statutes, which time and the 
changes of society had rendered altogether obso- 
lete. But as the reign of Jesus on earth is in the 
heart of man, and his kingdom embraces the hu- 
man race in all its breadth and variety, to the end 
of time, no statute of his realm can become obso- 
lete, because none is unsuitable to mankind at 
large. 

Hence the command of Jesus, on the subject of 
feasts, can no more be considered obsolete, than 
that concerning equity. 

But where is the Christian to be found, who 
has complied with this injunction? Many wealthy 
disciples of the Lord are daily preparing feasts for 
their friends, their brethren, their kinsmen, and 
their rich neighbours : but when are seen at those 
tables, the poor, the maimed, the lame, and the 
blind? It may perhaps be said in reply, that we 
are to observe this law in the spirit, rather than in 
the letter ; that it is observed when the poor are 
relieved by food and medicine; and more espe- 



310 FEASTS. 

cially, when, on public occasions of rejoicing, or 
when there is a surplus of some benevolent fund, 
or the season of the year calls for charity, the poor 
are treated with a plentiful supply of bread and 
viands suitable to their plain appetite and cha- 
racter. 

If this be the fulfilment of the commandment, 
it is surely but the half which is performed; for 
what becomes of the negative part, which says, 
When thou makes t a feast, call not thy fiends, 
nor thy brethren, neither thy kinsmen, nor thy 
rich neighbours ; adding this reason, lest they also 
bid thee again, and a recompense be made thee ? 
Language cannot be more explicit ; — a law, both 
negative and positive, could not be put in plainer 
terms. 

It will here be asked, what, then, are we never 
to invite to dinner or supper a friend, or brother, 
or relative, or rich neighbour ? Are we never, on 
extraordinary public occasions, such as the procla- 
mation of peace, or the triumph of liberty, or the 
visit of some distinguished patriot or philanthro- 
pist, to make a dinner or a supper in honour of 
the event? Or, if allowed, are the guests to be 
only the poor, the maimed, the lame, the blind? 
Are we, moreover, debarred the pleasure of pro- 
viding an entertainment for relatives and friends, 
on the wedding-day, the birth-day, the religious 
anniversary, and such occasions? Is not this to 
banish from society half its innocent enjoyments 
and recreations ; to shed a gloom over families and 
neighbourhoods ; and to present Christianity in no 



FEASTS. 311 

verv attractive form to the world ? Besides, did 
not Jesus himself accept of invitations to such en- 
tertainments, and his disciples with him ? 

To all this it may be replied, Jesus by no means 
lays a prohibition on entertainments of this sort. 
As they naturally arise out of the events and rela- 
tions of life, so they may prudently be given and 
received. 

But the case in question is, when a person, for 
the sake of conviviality and the pleasures of the 
table, and with a view to gratify friends, brethren, 
relatives, and rich neighbours, invites what is 
called " a party" to dinner and supper, with great 
preparations, at much expense, and with the ex- 
pectation of being invited in return to a similar 
banquet; and thus a round of visiting and feasting 
is kept up, nourishing luxury and sensuality, 
vanity and pride, and the love of the world ; and 
indisposing the heart for the serious duties of life, 
and preparation for death and eternity. 

This being the course of the ungodly world, is 
forbidden to us who would follow Christ. If we 
have the means of making such entertainments, 
we must, according to the commandment, seek out 
the poor, the disabled, the lame, the blind — espe- 
cially those belonging to the household of faith — 
and do for them what the world does for its friends. 
That is a cold and haughty interpretation of the 
text, which says, " Either do this, or what is equi- 
valent to us in respect of charge, and more advan- 
tageous to them and their families, viz. to send 
them meat or money, to refresh them at home." 
This we may do, and not leave the other undone. 



312 FEASTS. 

Doubtless Jesus had good reasons for telling us to 
invite the poor and wretched to our table, on 
festive occasions. Let those who have never 
obeyed the precept, only once comply with it, and 
they will better understand the nature and force 
of those reasons than any conjecture can supply. 

If we make a dinner or a supper, then, for 
feasting sake, let it be in charity to the poor and 
miserable. Give strong drink unto him that is 
ready to perish, and wine unto those that be of 
heavy heart. Let him drink, and forget his 
poverty, and remember his misery no more. Yes, 
give him wine at your table, wealthy believer in 
Jesus, the very best wine you have. You will be 
told, by high expository authority, to let the en- 
tertainment be plain and frugal. Does Jesus 
limit his commandment to such narrow terms? 
Ah ! how difficult to enlarge our hearts to the 
extent of his kind, tender, liberal appointments ! 
How difficult to place myself by the side of a poor 
and wretched brother, and say of myself, What 
hast thou which thou hast not received? Why 
dost thou glory, as if thou hadst not received it ? 
Perhaps it may please the Master of the heavenly 
feast, to place me by the side of this poor, despised 
brother, at his table in his kingdom, and even in 
the lower place ; for there the first shall be last, 
and the last first. Let me not then despise or 
dishonour my brother, because he is poor and dis- 
tressed, but honour him and help him the more. 

Thus shall the brother of low degree rejoice that 
he is exalted, and the rich that he is made low. 
Thus shall the rich and the poor meet together 



FEAR OF GOD. 313 

with the special blessing of the Lord, who is the 
maker of them all, Who would not make all his 
feasts agapae, or feasts of charity, if he is to be 
recompensed at the resurrection of the just ? 



FRIDAY. 



FEAR OF GOD. 

Wherefore we receiving a kingdom which cannot be moved, 
let us have grace, whereby we may serve God acceptably 
with reverence and godly fear ; for our God is a con- 
suming fire. — Heb. xii. 28, 29. 

Fear God.— 1 Pet. ii. 17. 



As in the natural, so in the moral world, God has 
placed principles in opposition to each other. In 
nature we perceive the antagonist actions of the 
centrifugal and centripetal forces, and the attract- 
ing and the repelling poles, upon which all the 
great revolutions and changes of the material uni- 
verse appear to depend : and in the moral consti- 
tution of man there is a similar provision, whereby 
the balance of the mental powers is preserved, 
while the whole of the complicated and wonderful 
machinery of mind is put into vigorous and per- 
petual motion. Hence we are actuated by desires 
and aversions, pains and pleasures, joys and sor- 
rows, hopes and fears. 

P 



314 FEAR OF GOD. 

Fear, therefore, being a natural and essential 
principle of our moral nature, is not to be regarded 
as unmanly and irrational, and deserving of being 
eradicated, if possible, from the human breast. It 
is, indeed, with each and all of the other passions, 
liable to disorder ; yet, regulated by reason, and 
still more by religion, it becomes an important 
auxiliary in all the efforts and enterprizes of man ; 
and, as in the precepts before us, appears a motive 
and principle of the highest power, which we are 
called upon to cherish in the service of God. 

There is, indeed, a fear, which is described by 
the apostle John, as having torment ; and he says, 
that perfect love casteth out fear ; that, he that 
feareth is not made perfect in love. The passion 
in that state, therefore, is unfit for the Christian 
breast ; and becomes only the man, who, under a 
sense of guilt and misery, has not yet seen Jesus 
as able to save to the uttermost them who come to 
God by him, seeing he ever liveth to make inter- 
cession for them ; but is still under the condem- 
nation of his conscience and the violated law of 
God. Such a man may well fear; because, to his 
view, there is nothing before him but indignation 
and wrath, tribulation and anguish on every soul 
of man that doeth evil. This kind of fear is not 
wrong. It is salutary and necessary to urge the 
soul to seek its salvation by fleeing from the wrath 
to come. 

But, even when this tormenting fear shall have 
been allayed, all fear is not to cease ; the fear of 
punishment must be converted into the fear of 
offending a merciful yet holy and righteous God. 



FEAR OF GOD. 315 

Hence the injunction to seek grace, whereby we 
may serve God acceptably, with reverence and 
godly fear ; and hence the terse command by the 
apostle — Fear God. 

It becomes me, a creature of yesterday, a sinful 
and hell-deserving child of Adam, to think of the 
eternal and blessed Jehovah with profound awe 
and reverence ; to act, as ever under his all-seeing 
eye; and to speak of him without any approach 
to levity. When I address him by prayer or 
praise, far from copying the affronting and coarse 
familiarity which I have seen in some, and the light 
and irreverent manner of others, I would be se- 
riously and deeply impressed with the reality of 
the divine presence, and remember the injunction 
of Solomon : " Be not rash with thy mouth, and 
let not thine heart be hasty to utter any thing be- 
fore God; for God is in heaven, and thou upon 
earth ; therefore, let thy ivords be few. Thus 
would I live in the fear of the Lord, all the day 
long ; and when exalted to a purer and brighter 
sphere, where, by the ineffable grace of God, I 
may be permitted to behold his face, and contem- 
plate his glories for ever, my reverence and awe 
shall bow me down before him with the most pro- 
found sense of my unworthiness to appear in his 
presence, or to pronounce his hallowed name : 

" The more thy glories strike mine eye, 
The humbler I shall lie ; 
Thus while I sink, my joys shall rise, 
Immeasurably high." 



p2 



316 GOVERNMENT OF THE TONGUE. 



SATURDAY. 



GOVERNMENT OF THE TONGUE. 

If any man among you seem to be religions, and briclleth 

not his tongue, but deceivetb his own heart, this man's 

religion is vain. — James i. 26. 
Out of the same mouth proceedeth blessing and cursing. 

My brethren, these things ought not so to be. — James iii. 10. 
For he that will love life, and see good days, let him refrain 

his tongue from evil, and his lips that they speak no 

guile. Let him eschew evil, and do good ; let him seek 

peace, and ensue it. — 1 Pet. iii. 10, 11. 
My beloved brethren, let every man be swift to hear, slow 

to speak, — James i. 19. 
My brethren, be not many masters (or teachers), knowing 

that we shall receive the greater condemnation. — James 

iii. 1. 



From these few precepts, distinct from many in- 
direct injunctions, it is at once evident, that the 
human tongue, which is divinely pronounced to be 
an unruly evil that no man can tame, is placed 
under the regulation of Christian law. If no other 
power can avail to tame this fierce hyasna, this 
fiery dragon, it must be brought under the disci- 
pline of the gospel. Jesus shall have the honour 
of subduing the untameable monster, and it shall 
draw bis triumphant chariot, guided by a gentle 
rein. 

How base and ungrateful is it, to abuse so noble 



GOVERNMENT OF THE TONGUE. 317 

a faculty, so divine a gift as human speech ! How 
forcible are right words: how precious are the 
words of the wise : how cheering and pleasant the 
words of kindness and comfort ! That tongue 
deserves to be smitten with eternal silence which 
is like a sharp razor working deceitfully, and 
which is full of deadly poison. And yet multi- 
tudes of such tongues walk through the earth, 
scattering every where mischief and destruction. 

Well, this is only what must be expected from 
an ignorant, ungodly, impure world, faithfully 
devoted to the service of him who was a liar from 
the beginning, its own god, and the enemy of all 
righteousness. But better things are to be hoped 
from the Christian world. And yet even there 
one perceives that too much licence is given to the 
tongue. The apostles, Peter and James, had 
occasion to reprove professing Christians, even in 
the golden age of our faith ; and, in these baser 
times, what can be expected but a tincture of their 
degeneracy ? 

What care, then, should we take that we offend 
not in word ! How strict should be the watch over 
the door of our lips! An idle, profane, impure, 
passionate word once escaped, cannot be recalled. 
Behold, how great a mass, a little spark kindleth. 
The evil consequences of even one improper word, 
and the state of mind indicated by it, are such as 
to make us answerable for every such word in the 
day of judgment ; for by our words we shall be 
justified, and by our words we shall be condemned. 
If in the multitude of words there wanteth not 
sin, how much more swift should we be to hear, 



318 GOVERNMENT OF THE TONGUE. 

than to speak ! Nay, this is not a mere matter of 
preference or expediency, but of vital importance 
to our religious state and character; for James 
says, if any man among you seem to be religious, 
and bridleth not his tongue, but deceiveth his own 
heart, this man's religion is vain. One is ready 
to say, as the apostles when Jesus stated the diffi- 
culty of a rich man's entering 1 the kingdom of 
God, WIio then can be saved? Difficult as this 
duty is, however, it is not impracticable. James 
supposes the case of a Christian who shall have 
completely attained the mastery over this little 
indomitable member ; for he says, if any man 
offend not in word, the same is a perfect man, and 
able also to bridle the whole body. 

The present is certainly a talking age ; and when 
we have any thing good and profitable to say, any 
thing that shall minister grace to the hearers, it is 
right to deliver it freely ; but, alas ! as there are 
too many itching ears, there are also too many 
babbling tongues. To speak the words of truth 
and soberness in a diction suitable to the subject, 
is a heavenly art, a divine gift. But that eager- 
ness to teach, when we should rather learn, is put 
in so serious a form by the apostle, that it may well 
stop the crude effusions of such self-constituted 
masters in Israel. Such, he says, shall receive the 
greater condemnation. The responsibility of teach- 
ing, in regard to religion, is so great, that those 
who assume it, uncalled for and unqualified, must 
look for a greater condemnation from the master 
of assemblies, than if they had not assumed so 
responsible an office. Judgment will begin at the 



GOVERNMENT OF THE TONGUE. 319 

house of God, and with the ministers of the word. 
Apostles, divinely gifted and inspired, tremble at 
their high office, and ask, Who is sufficient for 
these things? but others can dash into the ministry 
with confidence ; utter many unwarrantable things 
with volubility ; obtain a hearing from the unthink- 
ing crowd, carried away by sound and feeling, as 
the orator listeth ; and fancy themselves inspired 
to say and do such things, as grieve the hearts 
of the humble and the wise. 

In all religion there is order ; and he who 
presumptuously disturbs this order, commits an 
offence of great magnitude, for which he will 
assuredly be called to account at the highest tri- 
bunal. 

If I cannot, then, bridle my ungovernable tongue, 
do thou, O Lord, put the bit into my mouth, 
that thus I may obey, and my whole body, soid 
and spirit be turned whithersoever thou wilt ! 
Pardon, O Lord, the multitude of evil words 
which thou hast heard from my lips. Blot out 
this thick cloud of transgressions for thy names 
sake, and make me, by the indwelling admoni- 
tions of thy Holy Spirit, a perfect man, offending 
not in word, and thus keeping the body in subjec- 
tion to a heaven-taught mind. 



320 CONDUCT TOWARD THE WORLD. 



SUNDAY. 



CONDUCT TOWARD THE WORLD. 

Walk in wisdom toward them that are without, redeeming 
the time. Let your speech be alway with grace, sea- 
soned with salt, that ye may know how ye ought to an- 
swer every man. — Col. iv. 5, 6. 

But sanctify the Lord God in your hearts : and be ready 
always to give an answer to every man that asketh you a 
reason of the hope that is in you with meekness and fear : 
having a good conscience: that, whereas they speak 
evil of you, as of evil doers, they maybe ashamed that 
falsely accuse your good conversation in Christ. For 
it is better, if the will of God be so, that ye suffer for 
well doing, than for evil doing. For Christ also hath 
once suffered for sins, the just for the unjust, that he 
might bring us to God, being put to death in the flesh, 
but quickened by the Spirit. — 1 Pet. iii. 15 — 18. 



Here are two distinct duties required of Chris- 
tians, in their intercourse with the world. First, 
to seize every opportunity which may be improved 
to the advantage of religion and the spiritual wel- 
fare of our unconverted neighbour ; and secondly, 
to be prepared with good reasons for our Chris- 
tian faith and practice, and render them cheer- 
fully to every man that asketh for them. 

It is in this way that Christians become the 
light of the world — a common benefit and blessing 



CONDUCT TOWARD THE WORLD. 321 

— the very salt of the earth for its preservation 
and fertility. Too often, alas! do we suffer op- 
portunities of usefulness to our worldly connexions 
to pass away unheeded or unimproved. A Chris- 
tian in a spiritual and zealous state, while suffi- 
ciently diligent in business, will also be fervent in 
spirit, serving the Lord. A word fitly spoken, 
how good is it, and what good may it do ! what 
good has it done ! Jesus merely said to the Sa- 
maritan woman at the well — give me to drink. 
This led to a conversation, so interesting and im- 
portant, that Jesus forgot his thirst, and the wo- 
man her water-pot ; the one giving and the other 
receiving something infinitely better — the water of 
life. Let us aim more and more at the wise and 
seasonable introduction of religious topics in our 
conversation with the world. Let the hand which 
grasps with iron firmness the great purpose to 
save men's souls, be covered with velvet-down. 
As there is nothing really offensive in true reli- 
gion, it should be introduced decorously. Some 
have zeal, but not wisdom or courtesy sufficient to 
carry their point. The manner or the unseason- 
ableness of their effort disgusts, and the end is lost. 
This duty is of itself a study ; but like all other 
studies, repeated trials according to the directions 
given, will correct the first mistakes and imper- 
fections ; and, seeking the glory of our Lord and 
Saviour in the endeavour to win souls, we shall 
soon become wise ; for it is a work in which hea- 
ven specially delights, and hence, every man must, 
in this way, say to his neighbour and his brother, 

know the Lord. 

p3 



322 



CHRISTIAN OBEDIENCE. 



This duty is aggressive on the world ; that 
which follows puts the Christian on his defence. 
He must expect, from his peculiarities as a Chris- 
tian, to have many inquiries addressed to him on 
the subject by the unconverted. Some from curio- 
sity, some from contempt, as what will this bab- 
bler say? — some from malignity, to ensnare us in 
our speech, — and some from sincerity, desirous to 
know the truth. 

For all these inquiries we must be prepared 
with an answer, especially for those who come 
with prejudice or malignity. Each must be an- 
swered in a right spirit, not after the manner of 
the world — but with meekness and fear — with a 
good conscience under false accusations of our 
good conversation in Christ, sanctifying above 
all, the Lord God in our hearts. Those who 
malignantly put to us ensnaring questions, will 
thus be ashamed of themselves for their cruel and 
unjust suspicions and evil intentions ; — and who 
can tell but, the secrets of their hearts being dis- 
covered to themselves, they may be divinely con- 
strained to confess that God is hi us of a truth f 



MONDAY. 



CHRISTIAN OBEDIENCE. 

If any man serve me, let him follow me ; and where I am, 
there shall also my servant be: if any man serve me, 
him will my Father honour. — John xii. 26. 



CHRISTIAN OBEDIENCE. 323 

If ye love me, keep my commandments.— John xiv. 15. 

Be ye doers of the word, and not hearers only, deceiving 
your ownselves: for, if any be a hearer of the word, and 
not a doer, he is like unto a man beholding his natural 
face in a glass ; for he beholdeth himself and goeth his 
way, and straightway forgetteth what manner of man he 
was. But whoso looketh into the perfect law of liberty 
and continueth therein, he being not a forgetful hearer, 
but a doer of the work, this man shall be blessed in his 
deed. — James i. 22—25. 

He that saith, I know him, and keepeth not his command- 
ment, is a liar, and the truth is not in him, But whoso 
keepeth his word, in him verily is the love of God per- 
fected : hereby know we that we are in him. He that 
saith he abideth in him ought himself also so to walk, 
even as he walked. — 1 John ii. 4 — 6. 

Wherefore my beloved, as ye have always obeyed, not as 
in my presence only, but now much more in my absence, 
work out your own salvation with fear and tremblino- ; 
for it is God who worketh in you both to will and to do 
of his good pleasure. — Phil. ii. 12, 13. 



While our holy religion teaches the most sub- 
lime and glorious doctrines, peculiarly its own, 
respecting the moral condition of man and the 
way of salvation by the sacrifice of Christ, it is 
also eminently practical, and lays the most autho- 
ritative obligations on all Christians to moral du- 
ties. If any one deny this statement, let him read 
the precepts now before him. He that saith he 
abideth in him, ought himself also so to walk, 
even as he ivalked. 

Alas ! the perverseness and wilful ignorance of 
those who name the name of Jesus, and vet deny 

p4 



324 CHRISTIAN OBEDIENCE. 

the force of moral duty. It will serve them little 
to say that they have feelings which will prompt 
them to act in consonance with his will. Man 
left without a divine rule and authoritative obli- 
gation, is sure to err to his destruction. But 
Christians are not so left to be a law unto them- 
selves : — they are under the law to Christ. He 
who rejects this yoke which is easy, and this bur- 
den which is light, shall not find rest for his 
soul. 

Whatever licence, then, others may presume to 
take, I will adopt the resolution of Joshua, as for 
me and my house we will serve the Lord. When 
I hear the Lord Jesus saying to his disciples — 
if ye love me keep my commandments ; and again, 
ye are my friends, if ye do whatsoever I command 
you, I am impelled by every tender and awful 
motive, to search out of the book of the Lord and 
read those clear and express indications of his 
will and pleasure, which the apostle James deno- 
minates the perfect law of liberty. Admirable 
description of the Christian code ! — Liberty under 
the salutary restraint of law, and law submitted 
to by an enlightened, free, and grateful mind : — a 
double check to licentiousness on the one band, and 
to severity and bondage on the other. Who would 
not wish to be the subject of such a government — 
to obey such a prince ? May his name endure for 
ever ; may his name be continued as long as the 
sun: may all nations call him blessed. Blessed 
be his glorious name for ever ; and let the whole 
earth be filled with his glory, amen and amen ! 



CHRISTIAN EQUALITY. 325 

TUESDAY. 

CHRISTIAN EQUALITY. 

Let the brother of low degree rejoice in that he is exalted ; 
but the rich, in that he is made low : because as the flower 
of the grass he shall pass away. For the sun is no sooner 
risen with a burning heat, but it withereth the grass, and 
the flower thereof falleth, and the grace of the fashion of 
it perisheth : so also shall the rich man fade away in his 
ways. — James i. 9 — 11. 



These precepts are designed to counteract in the 
minds of Christians, those tendencies which arise 
out of external circumstances and rank in life. 
The poor brother in Christ is not, on account of 
his humble station in society, to sink into depres- 
sion of mind, discontent, or servility; nor the rich 
brother, on account of his possessions, to esteem 
himself as superior in moral and spiritual worth : 
much less may he assume any right, by virtue of 
his wealth, to tyrannize over his brother of low 
degree. For, in truth, they are, as Christians, 
much more upon equality than is apparent to the 
eye. With God there is no respect of persons. 
Hence the rich man is not chosen to salvation on 
account of his wealth or station in society. He is 
not more justified than his poorer brother; as that 
act admits not of degrees. He may not be 
more sanctified — nay, from the natural influence of 



326 CHRISTIAN EQUALITY. 

riches and worldly rank, he may be less sanctified. 
He cannot be more adopted or called, and he may 
be less prepared to meet the summons, to give an 
account of his stewardship. As good Manton 
saith on the place : " Honours and riches do but 
set us beneath other men, rather than above them ; 
and do rather abate from you, than add any thing 
to you: and it may be, you have less of the Spirit 
because you have more of the world. God doth 
not use to flow in both ways." 

We are not to glory over one another. There are 
reasons enough for all to be humble, tender-heart- 
ed, and considerate, one toward another. It is not 
intended that the poor brother should exalt himself 
over the rich, in a spirit of defiance and contempt, 
and rudeness, totally subversive of all order and 
decency, any more than it is permitted to the rich 
brother to insult or despise the poor. But as each 
may find reasons for treating the other with respect 
on one side, and kindness on the other, in their 
personal intercourse and demeanour, so, in their 
own reflections, they may easily perceive that na- 
turally, morally, and spiritually, they are nearly 
equal ; and, when placed side by side at the table 
of the Lord in heaven, all external and worldly 
distinctions will have eternally vanished. And, 
even on earth, how easy were it for him who 
lifteth up and casteth down, to cause the parties 
to change places ; to pour affluence into the lap of 
the poor Christian, and to make the rich man fade 
away in his ways ; — the flower fallen and the grace 
of the fashion of it perished. In the vicissitudes 
of life such changes are not rare. 



SICKNESS. 



327 



As, then, the present condition of life is so tem- 
porary and uncertain, let me, if poor, be exalted in 
my affections toward things which are above ; and, 
if rich, be humbled in my own eyes, on account of 
my unprofitableness as a steward of the manifold 
bounty of God. Let us be less affected by exter- 
nal accidents and human distinctions, and learn to 
rejoice in the glorious privileges of the whole re- 
deemed family of God. 



WEDNESDAY. 



SICKNESS. 

Is any sick among you, let him call for the elders of the 
. church, and let them pray over him, anointing him with 
oil in the name of the Lord ; and the prayer of faith shall 
save the sick, and the Lord shall raise him up ; and if he 
have committed sins, they shall be forgiven him. Confess 
your faults one to another, and pray one for another, 
that ye may be healed. — James v. 14—16. 



The priucipal difficulty which attends this much- 
controverted passage, consists in the clause anoint- 
ing him with oil in the name of the Lord, Had 
that clause not been inserted, the Papists would 
have had no pretext for their practice of " extreme 
unction;" which, however, is but ill supported by 
it •, since they anoint only the dying, with no in- 



328 SICKNESS. 

tention or expectation of saving them ; nor would 
any have thought it their duty, in modern times, 
to make use of this unction as a rite commanded 
by Divine authority to be observed in the visita- 
tion of the sick. It would have also relieved the 
minds of others who, from the insertion, are led to 
contend that the precept is not binding on us, who 
possess not the gift of healing the sick. Consequent- 
ly, in our days, the sick are not to send for the elders 
of the church to visit them ; or if they do, the 
elders of the church are not bound to attend to the 
call. 

Let us, then, suppose the clause not to have 
been inserted. Would not the remaining injunc- 
tion be considered as permanently binding on all 
Christians to the end of time? No minister could 
object to pray for the recovery of the sick person, 
and that too in faith, nothing doubting, yet with a 
submissive reference to the sovereign will of God, 
which must after all, determine the event. As 
there is no other direction on this important sub- 
ject in the New Testament, it will be evident 
that no hasty judgment should be formed respect- 
ing its perpetuity. 

The difficulty will be diminished by a more ac- 
curate translation of the words, which seems to 
have escaped notice. Read the Greek thus : Is any 
one among you ill, let him send for the elders of 
the congregation ; and, having anointed him with 
oil, let them have prayed for him in the name of 
the Lord; and the prayer of faith shall save the 
sick person, and the Lord will raise him up ; and 
if he have committed sins, it shall be forgiven him. 



SICKNESS. 329 

Confess faults to each other, and pray for each 
other, that ye may he healed. 

In this version the clause is merely having 
anointed him with oil. It is not our custom, in- 
deed, to do this, except at a royal coronation ; but 
in warm climates, oil is used generally as a refresh- 
ment to the person when suffering from the 
scorching rays of the sun ; and by the Jews was much 
used both for ornament and refreshment, as well as 
for allaying the feverish heat and irritation of the 
skin under disease. 

The clause, therefore, does not appear to be es- 
sential to the observance or rejection of the com- 
mand. In Judea and other warm climates, where 
nature and custom unite in pointing out the uti- 
lity of this application to the person of one labour- 
ing under the oppression of fever, it might still be 
observed with the same intent and efficacy as in the 
days of the apostle James. In colder climes, with 
different customs, there seems no utility of moment 
to call for its observance. However, if any should 
think the clause of permanent obligation, they could 
not much err by the anointing — supposing they 
did it simply and without any adjunct of words or 
superstitious actions, as the Papists do. And as 
there is no specification of the quantity of oil to be 
used, or the parts of the body to be touched, the 
unction might be performed almost imperceptibly 
to the patient. He, therefore, who would admit 
the precept to be still binding on the sick and on 
the elders of the congregation, and cannot in con- 
science omit any part of the ordinance, is at liberty 



330 SICKNESS. 

to use the unction under these limitations. He 
does it because it is commanded ; and, as no reason 
is given for it in the scripture, he must give no 
other reason than that it is, according to his ap- 
prehension, a part of the order for the visitation of 
the sick given by divine authority. This course 
may excite curiosity, but it will not encourage 
superstition. 

Most, however, in these northern climates, will 
be ready to dispense with the mere circumstance 
of the unction, if they can admit the perpetuity of 
the ordinance. Separating that which was local, 
temporary, unessential, from that which is spiri- 
tual, important, and of permanent utility, we may, 
for the reasons suggested, and others that could 
be mentioned, conclude that there is a mutual 
obligation on members of the congregation, when 
sick, to send for the elders to pray for them, and 
on the elders to obey the summons. Probably 
little more was meant by the anointing than a 
token of Christian kindness and courtesy, such as 
the pharisee was rebuked for omitting when Jesus 
was his guest. Probably any similar mark of 
kindness and good will on the part of the elders 
toward a sick brother, for to such cases the com- 
mand seems restricted, in order to sooth pain, and 
bespeak a favourable regard to the ministerial 
duties required, may be all that is meant by the 
clause : and that to mention a known remedy, or 
to assist in the administration of the medicine 
prescribed, or to furnish any article of comfort 
and refreshment to the afflicted brother, may be 



SICKNESS. 331 

equivalent to the kind, cheering, and respectful 
action of the Orientals — to anoint the head of a 
friend and brother with oil. 

If there be any difficulty in respect of the 
phrase, the elders of the congregation, let us sup- 
pose the precept to have arrived at Philippi, and a 
sick member of the Christian congregation in that 
city to have acted on the injunction ; to whom then 
would he send? Who are to be understood as 
elders of that congregation ? Surely the term 
elders must refer to the persons holding office 
among them : and these we know to have been the 
bishops and deacons, or, translated, the overseers 
and assistants. 

As they are to be sent for, not in a private, but 
an official character, the whole body of the elders 
must be addressed through the proper medium ; 
but, as there might be many sick, requiring imme- 
diate attendance, whether the whole body of the 
elders should attend in every individual case, or 
whether the spiritual labour should be divided 
among them according to their own discretion, is 
not prescribed. That, like many similar duties, 
must be left to the wisdom, fidelity, and Christian 
affection of those in office. It would appear, how- 
ever, that more than one elder should be present to 
engage in the prayer of faith, and to comply with 
that condition which our Lord attaches to the pro- 
mise of a gracious answer to such a prayer— J say 
unto you, that if two of you shall agree on earth 
as touching any thing that they shall ask, it shall 
be done for them by my Father, who is in heaven; 



332 CHRISTIAN FORBEARANCE. 

for where two or three are gathered together in 
my name, there am I in the midst of them. 

This promise is indeed most ample and re- 
splendent, and is well adapted to the gift and 
virtue of faith in the power, mercy, and faithful- 
ness of God. It is of permanent efficacy to the 
end of time, a rich mine, inexhaustible in spiritual 
good. The fervent energetic prayer of arighteous 
man availeth much with God. Most probably we see 
so few instances of good arising from the visitation 
of the sick, because we do not attend to the Divine 
ordinance concerning it. If the elders be sent for 
in faith by the sick, and if they go together and 
offer the prayer of faith, we might expect the fulfil- 
ment of the promise : certainly not, if all is done 
on both sides with coldness and formality. 



THURSDAY. 



CHRISTIAN FORBEARANCE. 

One believeth that lie may eat all things : another, who is 
weak, eateth herbs. Let not him that eateth despise him 
that eateth not ; and let not him which eateth not judge hiin 
that eateth; for God hath received him. Who art thou 
that judgest another man's servant? to his own master he 
standeth or falleth. Yea, he shall be holden up : for God 
is able to make him stand. One man esteemeth one day 
above another : another esteemeth every day alike. Let 
every man be fully persuaded in his own mind. — Rom. 
xiv. 2-5. 



CHRISTIAN FORBEARANCE. 333 

But why dost thou judge thy brother ? or why dost thou 
set at nought thy brother ? for we shall all stand before 
the judgment seat of Christ. For it is written, As I lire, 
saith the Lord, every knee shall bow to me, and every 
tongue shall confess to God. So then every one of 
us shall give account of himself to God. Let us not 
therefore judge one another any more : but judge this 
rather, that no man put a stumbling-block, or an occa- 
sion to fall in his brother's way. I know, and am per- 
suaded by the Lord Jesus, that there is nothing unclean 
of itself : but to him that esteemeth any tbing to be un- 
clean, to him it is unclean. But if thy brother be 
grieved with thy meat, now walkest thou not charitably. 
Destroy not him with thy meat, for whom Christ died. 
Let not then your good be evil spoken of. For the 
kingdom of God is not meat and drink, but righteous- 
ness, and peace, and joy in the Holy Ghost. For he 
that in these things serveth Christ, is acceptable to God, 
and approved of men. Let us therefore follow after the 
things which make for peace, and things wherewith one 
may edify another. For meat destroy not the work of 
God. All things indeed are pure ; but it is evil for that 
man who eateth with offence. It is good neither to eat 
flesh, nor to drink wine, nor any thing whereby thy 
brother stumbleth, or is ofiended, or made weak. Hast 
thou faith ? have it to thyself before God. Happy is 
he that condemneth not himself in that thing which he 
alloweth. And he that doubteth, is damned if he eat, be- 
cause he eateth not of faith : for whatsoever is not of 
faith, is sin. — Bom. xiv. 10 — 23. 

We then that are strong, ought to bear the infirmities of 
the weak, and not to please ourselves. Let every one of 
us please his neighbour for his good to edification. Re- 
ceive ye one another, as Christ also received us to the 
glory of God.— Rom. xv. 1,2, 7. 



In the Christian family it will ever be found that 



334 CHRISTIAN FORBEARANCE. 

there are some strong- and others weak in know- 
ledge and in faith. Each is therefore liable to 
wrong- the other. The strong to despise the weak 
brother, and the weak to misjudge the strong. 
Hence arises the duty of mutual forbearance 
among the disciples of Christ. Various differences 
of opinion, and diversity of practice will continually 
spring up among them: but, whatever be the sub- 
ject of difference, if not essential to the honour of 
the gospel, we are here enjoined to exercise a con- 
ciliatory and forbearing temper. More is required 
of the strong than from the weak : they are not to 
please themselves without regard to the feelings, 
and consciences, and salvation of their weaker 
brethren. By pertinaciously maintaining opinions 
and practices contrary to those of the weak in 
faith and knowledge, when nothing important 
might be compromised by forbearance, they walk 
not charitably . 

On the other hand, the weak have a duty to 
perform : they ought to put a candid and liberal 
construction on the principles and conduct of their 
more enlightened brethren. The weak are liable 
to censoriousness and bigotry as well as the strong 
to contemptuousness and intolerance. We are 
therefore to receive one another, with forbearance, 
as Christ also received us, unto the glory of God. 
Let every one of us endeavour to please his neigh- 
bour in that which is good for edification : and 
let us follow after the things which make for 
peace, and things wherewith one may edify 
another. 

By this kind and magnanimous conduct we shall 



TREATMENT OF THE WORD OF GOD. 335 

in time, harmonize all differences and unite all 
hearts. 



FRIDAY. 



TREATMENT OF THE WORD OF GOD. 

I testify unto every man that heareth the words of the 
prophecy of this book, if any man shall add unto these 
things, God shall add unto him the plagues that are writ- 
ten in this book. And if any man shall take away from 
the words of the book of this prophecy, G od shall take 
away his part out of the book of life, and out of the holy 
city, and from the things which are written in this book. 
—Rev. xxii. 18, 19. 



If so fearful a denunciation as this be recorded 
against the man who wilfully alters and mutilates 
the prophecy of the book of Revelation, what less 
can he expect who shall presume to treat in the 
same manner any other inspired writing? Yet 
how many are guilty of such presumption ! What 
responsibility rests on translators, critics, com- 
mentators, theologians, moralists, ministers of the 
word of God ! With what humility, diffidence, 
tenderness, and awe, should they handle his word ! 
What serious concern should they cherish that 
they may be ivorkmen which need not to be ashamed, 
rightly dividing the word of truth — as the skil- 
ful anatomist dissects the human frame, and ex- 



336 



TREATMENT OF THE WORD OF GOD. 



hibits every part with scrupulous accuracy, that he 
may inform and not mislead. 

If this duty be obviously laid on the ministers 
of the word, it as clearly requires every reader 
and hearer of the word to treat it with the same 
seriousness, and the same care. The Chinese, it 
is said, have so great a regard for written cha- 
racters, that every scrap of writing is treated by 
them with respect. It seems to them probably, 
that writing is the symbol of mind, and its best 
expression ; and that, to treat a piece of writing 
with disrespect, is not only to dishonour the writer, 
but to show a barbarous indifference to the value 
of so divine a gift. Were all into whose hands 
the Holy Scriptures come, to receive them with 
similar sentiments, surely it would be no more 
than is due to a book which may be demonstrated 
to have come from God. We should not then be 
grieved at such perversions of holy writ, to suit 
the taste, or theories, or practices of men of 
corrupt minds — nor shocked at the levity with 
which they can allow themselves to treat the sa- 
cred text. But what are our feelings in com- 
parison of the offence given by such conduct to 
the ever blessed and glorious Author of these 
words ? Who shall, after the solemn warning 
here given, expose himself, by interpolations, to 
all the plagues written in the book; and, by cul- 
pable omissions, to the erasure of his name from 
any participation in the blessings promised to the 
faithful? 



AGAINST CREDULITY. 337 

SATURDAY. 

AGAINST CREDULITY. 

Beloved, believe not every spirit, but try tbe spirits whether 
they are of God ; because many false prophets are gone 
out into the world. Hereby know ye the Spirit of God; 
every spirit that confesseth that Jesus Christ is come in 
the flesh is of God. And every spirit that confesseth not 
that Jesus Christ is come in the flesh is not of God; and 
this is that spirit of antichrist, whereof ye have heard that 
it should come ; and even now already is it in the world. 
1 John iv. 1 — 3. 



Nothing can be more opposite to the spirit and 
injunctions of the gospel than fanaticism, su- 
perstition, and credulity. If men denominated 
Christians have appeared in this disreputable guise, 
it needs no great measure of sagacity to distinguish 
between the perversion and abuse, and the genuine 
character of the gospel. An author is not an- 
swerable for the ignorance and prejudice of his 
readers ; nor is a prophet accountable for the mis- 
interpretation of his predictions. 

God requires us to believe his prophets, but he 
also affords us the proper evidence for judging of 
their claims ; and he requires that we should use 
the intellectual faculties which he has bestowed 
upon us, in order that, on so momentous a subject, 
we may not be deceived. There is, however, a 
strange perverseness in man ; he will eagerly em- 

Q 



338 



AGAINST CREDULITY. 



brace the false, and scornfully reject the true. I 
am come in my Father s name, says Jesus, and ye 
receive me not — if another shall come in his own 
name him ye will receive. Unnatural combination 
of unbelief and credulity ! 

If, in the apostle John's days, many false pro- 
phets had gone out into the world, how many more 
have appeared since ! And if, in the halcyon days 
of miracles, and gifts, and holy inspirations, the 
spirit of error, fraud, and delusion, reared its 
monstrous head — bellua capitum multorum — what 
may be expected in this distant age ? We need 
not, in fact, go far, to discern fanaticism and cre- 
dulity in their most flagrant forms : but our duty is 
plain. All religious claims and pretensions must 
be brought to the test of scripture. He who flies 
to tradition, human authority, and probability, 
deserts his true guide. How are we to try the 
spirits whether they are of God, but by the tests 
which he himself supplies? The apostle John 
gives one suitable for the detection of the false 
prophets, which infested the church at the close 
of the first century. The incarnation of the Son 
of God, according to the doctrine promulgated by 
himself and the other apostles, with the concomi- 
tant doctrines of the fall, the atonement, sancti- 
fication, and others, became a test of truth. The 
spirit confessing that fundamental point would be 
correct in the rest dependent upon it. Truth is 
decked with a golden chaiu. We must study 
divine truths in their connexion with each other. 
The doctrine of the incarnation of Jesus, as stated 
by the apostle Paul to be, God manifest in the 



AGAINST IDOLATRY. 339 

flesh, if well understood and received, will lead to 
other important doctrines, and may therefore now 
serve the purpose of a test, by which all setters 
forth of strange doctrines may be tried. Anti- 
christ, in every concealed or plausible shape, shall 
start forth in its proper form, touched by the point 
of Ithuriel's spear. 

Amidst the enchantments and delusions by which 
we are beset, in passing through this world, may 
the Spirit of truth guide us into all truth, and 
preserve us from all seducing spirits and doctrines 
of devils ; and while millions upon millions have 
been and are still deceived by Antichrists of dif- 
ferent name — Mahometan, Popish, or Fanatical — 
may we press forward, girded with truth, and 
guided by infallible wisdom. 



SUNDAY. 



AGAINST IDOLATRY. 



My dearly beloved, flee from idolatry. — 1 Cor. x. 14. 
Little children, keep yourselves! rom dols. — 1 John v. 21 . 



As the religion of Jesus is designed to become 
universal, and is, in fact, extending throughout 
the globe, this precept might well have a place 
in the Christian code; for, alas! how large a 
portion of the human race has always groaned 
under the impure and cruel reign of idolatry ! 

Q2 



340 AGAINST IDOLATRY. 

Most of the first converts to our religion were, 
before their change, addicted to idol worship. 
Some apostatized to their former superstitions, 
and others, in time of persecution, were induced 
to offer sacrifice to the idol to save their lives. 
As Christianity advances in the earth, and is en- 
croaching on the territory and possessions of the 
strong man that keepeth his goods in peace, the 
ancient strife will be renewed ; new converts will 
be gained from idol worship, and they will be ex- 
posed to similar temptations with their elder bre- 
thren in Christ. To such Christians the precept 
is more particularly addressed. 

But it points also to those who, professing Christ, 
go forth to foreign countries, on the business of 
the world, and who, on that account, have occa- 
sion to mingle continually with idolaters. By fa- 
miliar intercourse and commercial engagements, 
they may insensibly become indifferent to the tur- 
pitude of the crime of idolatry, and may even be 
induced to sanction, or at least connive at, the 
obscene and disgusting spectacles of the heathen. 
Worldly interest, too, may creep in ; and, after a 
time, may induce Christians, so called, to identify 
themselves with the system, as in the case of the 
pilgrim-tax at Juggernaut, and actually to derive 
a revenue from the infernal practices of idolatry. 
Such things are a wound and a dishonour to the 
Christian name, while they are in direct hostility 
to the divine laws. 

One inspired apostle says, Flee from idolatry — 
another, Keep yourselves from idols. If tempted, 
make your escape by flight : and, entering the for- 



STUDY OF VIRTUE. 341 

tress of spiritual truth and holy worship of the 
divine Majesty, look down from its high battle- 
ments on the foe with determined resolution, that 
by the help of God, he shall never scale those sa- 
cred walls. 

We have all need, even where the iconoclast has 
spent all the fervour of his zeal in demolishing the 
last vestige of idolatry, to take heed to the com- 
mandment, lest, while glorying in the observance 
of the letter, vve habitually violate it in the spirit. 



MONDAY. 



STUDY OF VIRTUE. 

Finally, brethren, whatsoever things are true, whatsoever 
things are honest, whatsoever things are just, whatsoever 
things are pure, whatsoever things are lovely, whatsoever 
things are of good report ; if there he any virtue, and if 
there be any praise, think on these things. — Philip, iv. 8. 



How large a field does the apostle here present 
to the thoughtful mind ! Our previous medita- 
tions on these topics have not, perhaps, been com- 
mensurate with their just claims. The whole range 
of moral and religious duty is here proposed for 
our study, in order that our righteousness may 
exceed that of the Scribes and Pharisees, among 
the Jews, or even the most exalted instances 
of virtue among the heathen. Christ requires 



342 STUDY OF VIRTUE. 

of his disciples such proficiency in the art of living 
soberly, righteously, and piously in the present 
world, that he may, at the last day, have number- 
less trophies of his redeeming grace and love, to 
exhibit before the congregated nations — Jews and 
Gentiles ; before the barbarous Scythian or the po- 
lished Greek ; such models of Christian virtue 
and excellence as shall silence, for ever, all the 
proud pretensions of human merit and worldly 
science ; and cause the whole universe to acknow- 
ledge the immeasurable superiority of Christian 
principles of virtue in their manifest and undenia- 
ble effects : that, as Christians in their duties are 
not actuated by mercenary and self-righteous 
motives, like the world, but by the love of Christ, 
so their lives are more abundant in all good works, 
ceteris paribus, than other men. And shall our 
glorious and divine Lord be disappointed of this 
triumph ? Shall he not in this, as in all things, 
have the pre-eminence ? Heaven and earth shall 
fail, but his word shall not fail. He must increase. 
He will bring his trophies of Christian virtue and 
substantial excellence from the east and from the 
west, and from the north and from the south. 
Shall I, by an humble, diligent, devout study of 
Christian morality, enabled by the Holy Spirit to 
understand and perform that which is commanded, 
be one of those saints in whom Jesus shall be glo- 
rified and admired in that day ?* Shall I contri- 
bute to swell the host which no man can number, 
who havefollowed the Lamb whithersoever hegoeth, 

* 2 Thess. i. 10. 



MORAL PERFECTION. 343 

through evil report and through good report, 
solicitous only to be approved of the Lord, in that 
day ? Such felicity can be only a dream to those 
who bear the name of Jesus, and keep not his 
commandments. But they cannot be kept, unless 
known and understood ; and they cannot be under- 
stood, without devout, and humble, and constant 
meditation. 

Teach me then, O Lord, the wag of thy statutes, 
and 1 shall keep it unto the end. Give me un- 
derstanding, and I shall keep thy law ; yea, I shall 
observe it with my vhole heart. May / love thy 
commandments above gold ; yea, above fine gold! 
May I esteem all thy precepts concerning all things 
to be right, and hate every false way! 



TUESDAY. 



MORAL PERFECTION. 



Be ye perfect, even as your Father in heaven is perfect. 
Matt. v. 48. 



This precept is here placed the last of the pre- 
ceding series, because it seems to comprehend the 
whole, and to require particular attention to be 
directed to every preceding precept ; for, what is 
perfection of the whole Christian character, but 
perfection in each of its component parts? No 
Christian precept is recorded as a mere pleonasm, 
gracefully to fill up an unsightly blank in the moral 



344 MORAL PERFECTION. 

system ; but each is given as a stone, useful and 
necessary in its place, in that building of God, 
which he has long been erecting in the world. The 
more exact and faithful our obedience to the 
Christian laws, the more symmetry, beauty, and 
stability will the sacred edifice acquire. It is in 
Christ, as the chief corner-stone, that all the 
building, fitly framed together, groweth into a 
holy temple in the Lord. 

It will, however, be objected that the precept 
seems to require an impossibility ; that absolute 
moral perfection is unattainable in this life, even 
by the most eminent Christian ; that even the 
apostle Paul renounces the idea of such perfection 
by saying, Not as though I had already attained 
or were already perfect ; but forgetting those 
things which are behind, and reaching forth unto 
those things which are before, I press toward the 
mark for the prize of the high calling of God in 
Christ Jesus. 

This is true ; but, on examining the apostle's 
meaning we shall find that it is consistent with the 
precept of Jesus before us ; for, he immediately 
adds this exhortation : Let us therefore, as many 
as be perfect, be thus minded: — intimating that 
some were already perfect, but in a sense diffe- 
rent from that in which he had before used 
the term. In the former sense he is referring 
to the completion of his Christian course; in 
the latter to the advancement of Christian know- 
ledge and experience. In the latter sense, the 
apostles frequently use the term perfect as 
applied to Christians, when they do not mean 
absolute moral perfection ; as when the apostle 



MORAL PERFECTION. 345 

Paul, writing to the Ephesians, says, that Christ 
gave apostles, prophets, evangelists, pastors and 
teachers, for the Jilting of the saints for minis- 
terial work, for the edification of the body of 
Christ ; until we all arrive to the unity of the 
faith and of the knoicledge of the Son of God, 
unto a perfect man, unto the measure of the sta- 
ture of the fulness of Christ ; that we may no 
longer be infants, tossed to and fro, and carried 
about ivith every wind of doctrine, . . . but speak- 
ing the truth in love, may grow up unto him in 
all things, who is the head — Christ. 

The apostle Peter, addressing new converts, 
says, as new-born babes, desire the sincere milk of 
the word that ye may grow thereby ; and again, 
grow in grace and in the knowledge of our Lord 
and Saviour Jesus Christ. The apostle John, 
also, distinguishes between children, young men, 
and fathers, in reference to their several attain- 
ments and standing in the Christian life. 

A perfect man, then, according to the Scrip- 
ture phrase is one who by diligent and devout re- 
gard to the divine will, has attained to a complete 
knowledge of the doctrines and duties of religion, 
and is capable of stating and defending the one, 
while he is living in the constant practice of the 
other. The term perfect is not to be taken abso- 
lutely, but relatively. In comparison of his early 
knowledge, experience, and conduct, the perfect, 
man in Christ, is a very superior character. After 
years of meditation, holy discipline, and virtuous 
practice, he is scarcely to be recognized as the same 
person. The portrait of the babe in Christ will 

Q3 



346 MORAL PERFECTION. 

materially differ from that of the same individual 
as a full grown man. 

While, therefore, we are relieved from the ap- 
prehension that absolute moral perfection — obe- 
dience without any flaw or imperfection whatever, 
in thought, word, or deed, is required of Chris- 
tians, as being manifestly incompatible with the law 
of sin which is in the members, and which wars 
against the laiv of the mind, so long as we are in 
the body ; — we are at the same time not exonerated 
from the duty of going on unto perfection, and of 
perfecting holiness in the fear of God. The com- 
mands of Jesus are indeed numerous, extensive, 
minute, difficult, and contrary to our perverse and 
unsajactified nature. But they are not on that ac- 
count impracticable, arbitrary, and unprofitable. 
They are all reducible to one grand principle, — 
Love. Let the love of God he shed abroad in the 
heart by the Holy Spirit given to vs, and we 
shall find the yoke of Jesus to be easy and his 
burden light. We shall say, 

" Make me to walk in thy commands, 
"lis a delightful road ; 
Nor let my head, or heart, or hands, 
Offend against my God." 

In this Spirit what may not be attained toward 
that absolute perfection to which every true be- 
liever in Jesus is predestinated to be conformed- — 
even the image of the Son of God — in whom was no 
sin? From this perfect model of moral excellence 
in human nature, based on the divine attributes, 
may mine eye never be withdrawn ; but, beholding 
in the mirror of the word the glory of the Lord, 



RELATIVE PRECEPTS. 347 

may I be changed into the same image, from glory 
to glory, by the Spirit of the Lord. 



These are so denominated because they arise out 
of the natural and necessary relations of life. They 
are of such extent and importance, that they re- 
quire a separate treatise for their proper elucida- 
tion ; but, as the design of the present manual is 
merely to afford hints for meditation, and, by a 
convenient arrangement, to assist the Christian in 
the study of the laws of Christ, it would be en- 
larging the work beyond the intended limits, to 
attempt such an illustration and enforcement of 
these and the ecclesiastical precepts which follow 
them, as would be, in any measure suitable to the 
magnitude of the subjects to which they refer. 
They are committed, therefore, to the devout and 
earnest attention of the reader, in the hope that 
the habit of serious meditation, which may have 
been, in some degree, established by the daily 
use of the preceding pages, will induce him to 
pursue the same course on a more enlarged scale ; 
not only with regard to those duties denominated 
relative and ecclesiastical, but also, in respect to 
those which are more personal and experimental. 
Thus will the man of God be perfect, thoroughly 
furnished for all good works ; and thus will the 
intent of the heavenly gift of inspired Scripture be 
accomplished ; that holy word of God, which is 

Q4 



348 DUTIES OF HUSBAND AND WIFE. 

profitable for doctrine, for reproof , for correction, 
for instruction in righteousness. * 



WEDNESDAY. 



DUTIES OF HUSBAND AND WIFE. 

Submitting yourselves one to another in the fear of God. 
Wives submit yourselves unto your own husbands, 
as unto the Lord. For the husband is the head of 
the wife, even as Christ is the head of the church : 
and he is the Saviour of the body. Therefore, as 
the church is subject unto Christ, so let the wives be 
to their own husbands in every thing. Husbands, 
love your wives, even as Christ also loved the church, 
and gave himself for it ; that he might sanctify and 
cleanse it with the washing of water by the word ; 
that he might present it to himself a glorious church, 
not having spot, or wrinkle, or any such thing ; but 
that it should be holy and without blemish. So ought 
men to love their wives as their own bodies : he that 
loveth his wife loveth himself. For no man ever yet 
hated his own flesh ; but nourisheth and cherisheth it, 
even as the Lord the church : For we are members of 
his body, of his flesh, and of his bones. For this cause 
shall a man leave his father and mother, and shall be 
joined unto his wife, and they two shall be one flesh. 
This is a great mystery : but I speak concerning Christ 
and the church. Nevertheless, let every one of you 
in particular so love his wife even as himself; and 

* 2 Tim. iii. 16, 17. 



DUTIES OF PARENTS AND CHILDREN. 349 

the wife see that she reverence her husband. — 
Eph. v. 21—33. 

Wives submit yourselves unto your own husbands, as 
it is fit in the Lord. Husbands, love your wives, 
and be not bitter against them. — Col. hi. 18, 19. 

Likewise, ye wives, be in subjection to your own hus- 
bands; that, if any obey not the word, they also 
may without the word be won by the conversation 
of the wives ; while they behold your chaste con- 
versation coupled with fear. Whose adorning let it 
not be that outward adorning of plaiting the hair, 
and of wearing of gold, or of putting on of apparel ; 
but let it be the hidden man of the heart, in that 
which is not corruptible, even the ornament of a 
meek and quiet spirit, which is in the sight of God of 
great price. For after this manner in the old time 
the holy Avomen also, who trusted in God, adorned 
themselves, being in subjection unto their own hus- 
bands : even as Sarah obeyed Abraham, calling him 
lord : whose daughters ye are, as long as ye do well, 
and are not afraid with any amazement. Likewise, 
ye husbands, dwell with them according to know- 
ledge, giving honour unto the wife, as unto the 
weaker vessel, and as being heirs together of the 
grace of life ; that your prayers be not hindered. — 
1 Pet. iii. 1—7. 



THURSDAY. 



DUTIES OF PARENTS AND CHILDREN. 

Children, obey your parents in the Lord: for this is 
right. Honour thy father and mother ; which is the 
first commandment with promise ; that it may be 



350 DUTIES OF MASTERS AND SERVANTS. 

well with thee, and thou mayest live long on the 
earth. And, ye fathers, provoke not your children 
to wrath : but bring them up in the nurture and ad- 
monition of the Lord. — Eph. vi. 1 — 4. 

Children obey your parents in all things : for this is 
well pleasing unto the Lord. Fathers provoke not 
your children to anger, lest they be discouraged. — 
Col. iii. 20, 21. 

But if any provide not for his own, and specially for 
those of his own house, he hath denied the faith, 
and is worse than an infidel. — 1 Tim. v. 8. 



FRIDAY. 



DUTIES OF MASTERS AND SERVANTS. 

Servants, be obedient to them that are your masters 
according to the flesh, with fear and trembling, in 
singleness of your heart, as unto Christ ; not with 
eye-service, as men-pleasers ; but as the servants of 
Christ, doing the will of God from the heart ; with 
good will doing service, as to the Lord, and not 
to men : knowing that whatsoever good thing any 
man doeth, the same shall he receive of the Lord, 
whether he be bond or free. And, ye masters, do 
the same things unto them, forbearing threatening : 
knowing that your Master also is in heaven : neither 
is there respect of persons with him. — Eph. vi. 
5—9. 

Servants, obey in all things your masters according to 
the flesh ; not with eye-service, as men-pleasers ; 
but in singleness of heart, fearing God : and what- 



DUTIES OF MAGISTRATES AND SUBJECTS. 351 

soever ye do, do it heartily, as to the Lord, and not 
unto men ; knowing, that of the Lord ye shall re- 
ceive the reward of the inheritance; for ye serve the 
Lord Christ. But he that doeth wrong shall receive 
for the wrong which he hath done : and there is no 
respect of persons. — Col. iii. 22 — 25. 

Masters, give unto your servants that which is just 
and equal : knowing that ye also have a master in 
heaven. — Col. iv. 1. 

Let as many servants as are under the yoke count their 
own masters worthy of all honour, that the name of 
God and his doctrine be not blasphemed. And they 
that have believing masters, let them not despise 
them, because they are brethren; but rather do 
them service, because they are faithful and beloved, 
partakers of the benefit. These things teach and 
exhort. — 1 Tim. vi. 1, 2. 

Servants, be subject to your masters with all fear ; not 
only to the good and gentle, but also to the froward. 
For this is thank-worthy, if a man for conscience to- 
ward God endure grief, suffering wrongfully. For 
what glory is it, if, when ye are buffeted for your faults, 
ye shall take it patiently? but if, when ye do well, and 
suffer for it, ye take it patiently, this is acceptable 
with God. For even hereunto were ye called : be- 
cause Christ also suffered for us, leaving us an ex- 
ample, that ye should follow his steps. — 1 Pet. ii. 
18—21. 



SATURDAY. 



DUTIES OF MAGISTRATES AlND SUBJECTS. 

Let every soul be subject unto the higher powers. For 
there is no power but of God : the powers that be are 
ordained of God. Whosoever therefore resisteth the 



332 WORSHIP OF GOD. 

power, resisteth the ordinance of God : and they that 
resist shall receive to themselves damnation. For rulers 
are not a terror to good works, but to the evil. Wilt 
thou then not be afraid of the power ? do that which is 
good, and thou shalt have praise of the same : for he is 
the minister of God to thee for good. But if thou 
do that which is evil, be afraid ; for he beareth not 
the sword in vain : for he is the minister of God, a 
revenger to execute wrath upon him that doeth evil. 
Wherefore ye must needs be subject, not only for 
wrath, but also for conscience sake. For, for this 
cause pay ye tribute also : for they are God's minis- 
ters, attending continually upon this very thing. 
Render therefore to all their dues ; tribute to whom 
tribute is due ; custom to whom custom ; fear to 
whom fear; honour to whom honour. — Rom. xiii.l — 7. 

Submit yourselves to every ordinance of man for the 
Lord's sake : whether it be to the King, as supreme ; 
or unto governors, as unto them that are sent by 
him for the punishment of evil doers, and for the 
praise of them that do well. For so is the will of 
God, that with well doing ye may put to silence the 
ignorance of foolish men : as free, and not using 
your liberty for a cloke of maliciousness, but as the 
servants of God. — 1 Pet. ii. 13 — 16. 

Honour the king. — 1 Pet. ii. 17. 



3Bttlma$tital fflvectpt$. 



SUNDAY. 

WORSHIP OF GOD. 

Thou shalt worship the Lord thy God, and him only 
shalt thou serve. — Matt. iv. 10. 



WORSHIP OF GOD. 353 

The same precept. — Luke iv. 8. 

Make not my Father's house an house of merchandize. 
— John ii. 16. 

And as Peter was coming in, Cornelius met him, and 
fell down at his feet and worshipped him. But 
Peter took him up, saying, Stand up ; I myself also 
am a man. — Acts x. 25, 26. 

Then Paul stood in the midst of Mars Hill, and said, 
Ye men of Athens, I perceive that in all things ye 
are too superstitious. For as I passed by, and beheld 
your devotions, I found an altar with this inscrip- 
tion, TO THE UNKNOWN GOD. Whom there- 
fore ye ignorantly worship, him declare I unto you. 
God that made the world, and all things therein, 
seeing that he is Lord of heaven and earth, dwelleth 
not in temples made with hands : neither is wor- 
shipped with men's hands, as though he needed 
any thing, seeing he giveth to all life, and breath, 
and all things, and hath made of one blood all na- 
tions of men, for to dwell on all the face of the earth, 
and hath determined the times before appointed, and 
the bounds of their habitations : that they should 
seek the Lord, if haply they might feel after him, 
and find him, though he be not far from every one 
of us : for in him we live, and move, and have our 
being : as certain also of your own poets have said, 
For we are also his offspring. Forasmuch then as 
we are the offspring of God, we ought not to think 
that the Godhead is like unto gold or silver or stone, 
graven by art and man's device. — Acts xvii. 22 — 29. 

But I would have you know, that the head of every 
man is Christ : and the head of the woman is the 
man ; and the head of Christ is God. Every man 
praying or prophesying, having his head covered, 
dishonoureth his head. But every woman that 



354 



WORSHIP OF GOD. 



prayeth or prophesieth with her head uncovered, dis- 
honoureth her head : for that is even all one as if 
she were shaven. For if the woman be not covered, 
let her also be shorn : but if it be a shame for a wo- 
man to be shorn or shaven, let her be covered. For 
a man indeed ought not to cover his head, forasmuch 
as he is the image and glory of God : but the woman 
is the glory of the man. For the man is not of the 
woman ; but the woman of the man. Neither was 
the man created for the woman ; but the woman for 
the man. For this cause ought the woman to have 
power on her head because of the angels. Never- 
theless neither is the man without the woman, nei- 
ther the woman without the man, in the Lord. For 
as the woman is of the man, even so is the man also 
by the woman ; but all things of God. Judge in 
yourselves : is it comely that a woman pray unto 
God uncovered ? Doth not even nature itself teach 
you, that, if a man have long hair, it is a shame 
unto him ? But if a woman have long hair, it is a 
glory to her : for her hair is given her for a co- 
vering. But if any man seem to be contentious, 
we have no such custom, neither the churches of 
God.— 1 Cor. xi. 3—16. 
Desire spiritual gifts ; but rather that ye may prophesy. 
For he that speaketh in an unknown tongue, speaketh 
not unto men, but unto God: for no man under- 
standeth him; howbeit in the spirit he speaketh 
mysteries. But he that prophesieth speaketh unto 
men to edification, and exhortation, and comfort. 
He that speaketh in an unknown tongue, edifieth 
himself : but he that prophesieth edifieth the church. 
I would that ye all spake with tongues, but rather 
that ye prophesied ; for greater is he that prophesieth 
than he that speaketh with tongues, except he inter- 



WORSHIP OF GOD. 355 

pret, that the church may receive edifying. Now, 
brethren, if I come unto you speaking with tongues, 
what shall I profit you, except I shall speak to you 
either by revelation, or by knowledge, or by prophe- 
sying, or by. doctrine ? And even things without life, 
giving sound, whether pipe or harp, except they give 
a distinction in the sounds, how shall it be known 
what is piped or harped ? For if the trumpet give an 
uncertain sound, who shall prepare himself to the 
battle? So likewise ye, except ye utter by the 
tongue words easy to be understood, how shall it be 
known what is spoken ; for ye shall speak into the 
air. There are, it may be, so many kinds of voices 
in the world, and none of them is without significa- 
tion. Therefore if I know not the meaning of the 
voice, I shall be unto him that speaketh a barbarian ; 
and he that speaketh shall be a barbarian unto me. 
Even so ye, forasmuch as ye are zealous of spiritual 
gifts, seek that ye may excel to the edifying of the 
church. Wherefore let him that speaketh in an un- 
known tongue, pray that he may interpret. For if I 
pray in an unknown tongue, my spirit prayeth ; but my 
understanding is unfruitful. What is it then? I will 
pray with the spirit, and I will pray with the under- 
standing also. I will sing with the spirit, and I will sing 
with the understanding also. Else, when thou shalt bless 
with the spirit, how shall he that occupieth the room 
of the unlearned say Amen at thy giving of thanks ? 
seeing he understandeth not what thou sayest. For 
thou verily givest thanks well, but the other is not 
edified. I thank my God, I speak with tongues 
more than ye all. Yet in the church I had rather 
speak five words with my understanding, that by 
my voice I might teach others also, than ten thousand 
words in an unknown tongue. Brethren, be not 



356 WORSHIP OF GOD. 

children in understanding ; howbeit in malice be ye 
children ; but in understanding be men. In the law 
it is written, With men of other tongues and other 
lips will I speak unto this people ; and yet for all that 
will they not hear me, saith the Lord. Wherefore 
tongues are for a sign, not to them that believe, but 
to them that believe not, but prophesying serveth not 
for them that believe not, but for them which believe. 
If therefore the whole church be come together into 
one place, and all speak with tongues, and there 
come in those that are unlearned or unbelievers, will 
they not say that ye are mad ? But if all prophesy, 
and there come in one that believeth not, or one 
unlearned, he is convinced of all, he is judged of 
all. And thus are the secrets of his heart made 
manifest ; and so, falling down on his face, he will 
worship God, and report that God is in you of a 
truth. How is it, then, brethren ? when ye come 
together, every one of you hath a psalm, hath a 
doctrine, hath a tongue, hath a revelation, hath an 
interpretation. Let all things be done unto edifying. 
If any man speak in an unknown tongue, let it be 
by two, or at the most by three, and that by course ; 
and let one interpret. But if there be no interpreter, 
let him keep silence in the church ; and let him speak 
to himself, and to God. Let the prophets speak two 
or three, and let the other judge. If any thing be 
revealed to another that sitteth by, let the first hold 
his peace. For ye may all prophesy, one by one, 
that all may learn, and all may be comforted. And 
the spirits of the prophets are subject to the prophets. 
For God is not the author of confusion, but of peace, 
as in all churches of the saints. Let your women 
keep silence in the churches : for it is not permitted 
unto them to speak ; but they are commanded to be 



WORSHIP OF GOD. 357 

under obedience, as also saith the law. And if they 
will learn any thing, let them ask their husbands at 
home : for it is a shame for women to speak in the 
church. What! came the word of God out from 
you, or came it unto you only ? If any man think 
himself to be a prophet, or spiritual, let him ac- 
knowledge that the things that I write unto you are 
the commandments of the Lord. But if any man be 
ignorant, let him be ignorant. Wherefore, brethren, 
covet to prophesy, and forbid not to speak with 
tongues. Let all things be done decently, and in 
order. — 1 Cor. xiv. 1 — 40. 
Be filled with the Spirit; speaking to yourselves in 
psalms and hymns, and spiritual songs, singing and 
making melody in your heart to the Lord; giving 
thanks always for all things unto God and the Father, 
in the name of our Lord Jesus Christ. — Ephes. v. 18. 
By him therefore let us offer the sacrifice of praise 
to God continually, that is, the fruit of our lips, 
giving thanks to his name. — Heb. xiii. 15. 
And let the peace of God rule in your hearts, to the 
which also ye are called in one body; and be ye 
thankful. Let the word of Christ dwell in you 
richly in all wisdom ; teaching and admonishing one 
another in psalms and hymns and spiritual songs, 
singing with grace in your hearts to the Lord. And 
whatsoever ye do in word or deed, do all in the name 
of the Lord Jesus, giving thanks to God and the 
Father by him.— Coloss. iii. 15 — 17. 
I exhort, therefore, that, first of all, supplications, 
prayers, intercessions, and giving of thanks, be made 
for all men. For kings, and for all that are in 
authority ; that we may lead a quiet and peaceable 
life in all godliness and honesty. For this is good 
and acceptable in the sight of God our Saviour ; who 



358 WORSHIP OF GOD. 

will have all men to be saved, and to come unto the 
knowledge of the truth. I will therefore that men 
pray every where, lifting up holy hands, without 
wrath and doubting. Let the woman learn in silence 
with all subjection. But I suffer not a woman to 
teach, nor to usurp authority over the man, but to be 
in silence. For Adam was first formed, then Eve. 
And Adam was not deceived ; but the woman being 
deceived, was in the transgression. Notwithstanding 
she shall be saved in childbearing, if they continue 
in faith and charity and holiness with sobriety. — 1 
Tim. ii. 1—4.8. 11—15. 

Let us hold fast the profession of our faith without 
wavering ; (for he is faithful that promised ;) and let 
us consider one another, to provoke unto love and to 
good works. Not forsaking the assembling of our- 
selves together, as the manner of some is ; but ex- 
horting one another ; and so much the more as ye see 
the day approaching. — Heb. x. 23 — 25. 

My brethren, have not the faith of our Lord Jesus Christ, 
the Lord of glory, with respect of persons. For if 
there come unto your assembly a man with a gold 
ring, in goodly apparel, and there come in also a poor 
man in vile raiment ; and ye have respect to him 
that weareth the gay clothing, and say unto him, Sit 
thou here in a good place ; and say to the poor, Stand 
thou there, or sit here under my footstool : are ye not 
then partial in yourselves, and are become judges of 
evil thoughts ? Hearken my beloved brethren, Hath 
not God chosen the poor of this world, rich in faith, 
and heirs of the kingdom which he hath promised to 
them that love him? But ye have despised the 
poor. Do not rich men oppress you, and draw you 
before the judgment seats ? Do not they blaspheme 
that worthy name by the which ye are called ? If ye 



CHRISTIAN COMMUNION. 359 

fulfil the royal law according tc the Scripture, Thou 
shalt love thy neighbour as thyself, ye do well. But 
if ye have respect to persons, ye commit sin, and are 
convinced of the law as transgressors. For whoso- 
ever shall keep the whole law, and yet offend in one 
point, he is guilty of all. For he that said, Do not 
commit adultery, said also, Do not kill. Now if thou 
commit no adultery, yet if thou kill, thou art become 
a transgressor of the law. So speak ye, and so do, 
as they that shall be judged by the law of liberty. — 
James ii. 1 — 12. 

And a voice came out of the throne, saying, Praise our 
God, all ye his servants, and ye that fear him, both 
small and great. — Rev. xix. 5. 

And I fell at his feet to worship him. And he said unto 
me, See thou do it not : I am thy fellow-servant, and 
of thy brethren that have the testimony of Jesus. 
Worship God. — Rev. xix. 10. 

And I John saw these things, and heard them. And 
when I had heard and seen, I fell down to worship 
before the feet of the angel which shewed me these 
things. Then saith he unto me, See thou do it not : 
for I am thy fellow-servant, and of thy brethren the 
prophets, and of them which keep the sayings of this 
book : worship God. — Rev. xxii. 8, 9. 



MONDAY. 



CHRISTIAN COMMUNION. 

Him that is weak in the faith receive ye, but not to 
doubtful disputations. — Rom. xiv. 1. 



360 CHRISTIAN COMMUNION. 

Salute one another with an holy kiss. The churches of 
Christ salute you. Now I beseech you, brethren, 
mark them which cause divisions and offences con- 
trary to the doctrine which ye have learned; and 
avoid them. For they that are such serve not our 
Lord Jesus Christ, but their own belly; and by good 
words and fair speeches deceive the hearts of the 
simple. — Rom. xvi. 16 — 18. 
Be ye not unequally yoked together, with unbelievers ; 
for what fellowship hath righteousness with unrigh- 
teousness ? and what communion hath light with 
darkness? And what concord hath Christ with 
Belial ? or what part hath he that believeth with an 
infidel ? And what agreement hath the temple of 
God with idols ? for ye are the temple of the living 
God ; as God hath said, I will dwell in them, and 
walk in them ; and I will be their God, and they 
shall be my people. Wherefore come out from 
among them, and be ye separate, saith the Lord, and 
touch not the unclean thing ; and I will receive you, 
and will be a Father unto you, and ye shall be my 
sons and daughters, saith the Lord Almighty. — 
2 Cor. vi. 14— 18. 
Having therefore these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of God. — 2 Cor. 
vii. 1. 
Moreover, brethren, we make known to you the grace 
of God bestowed on the churches of Macedonia; 
how that, in a great trial of affliction, the abundance 
of their joy and their deep poverty abounded unto 
the riches of their liberality. For to their power (I 
bear record) yea, and beyond their power, they were 
willing of themselves ; praying us with much intreaty 
that we would receive the gift, and take upon us the 



CHRISTIAN COMMUNION. 361 

fellowship of the ministering to the saints. There- 
fore, as ye abound in every thing, in faith, and utter- 
ance, and knowledge, and in all diligence, and in 
your love to us, see that ye abound in this grace 
also. Now therefore perform the doing of it ; that 
as there was a readiness to will, so there may be a 
performance also out of that which ye have. — 2 Cor. 
viii. 1 — 4. 7, 11. 

Wherefore shew ye to them, and before the churches, 
the proof of your love, and of our boasting on your 
behalf.— 2 Cor. viii. 24. 

Finally, brethren, farewell. Be perfect, be of good 
comfort, be of one mind, live in peace ; and the God 
of love and peace shall be with you. Greet one 
another with an holy kiss. — 2 Cor. xiii. 11, 12. 

I therefore, the prisoner of the Lord, beseech you that 
ye walk worthy of the vocation wherewith ye are 
called. With all lowliness and meekness, 'with long 
suffering, forbearing one another in love ; endeavour- 
ing to keep the unity of the Spirit in the bond of 
peace. There is one body, and one spirit, even as 
ye are called in one hope of your calling : one Lord, 
one faith, one baptism, one God and Father of all, 
who is above all, and through all, and in you all. 
Ephes. iv. 1 — 6. 

If there be therefore any consolation in Christ, if any 
comfort of love, if any fellowship of the spirit, if 
any bowels of mercies, fulfil ye my joy, that ye be 
like-minded, having the same love, being of one 
accord, of one mind. Let nothing be done through 
strife or vain glory ; but in lowliness of mind let 
each esteem other better than themselves. Look not 
every man on his own things, but every man also on 
the things of others. Let this mind be in you, which 
was also in Christ Jesus : who, being in the form of 

R 



m-2 



CHRISTIAN COMMUNION. 



God, thought it not robbery to be equal with God ; 
but made himself of no reputation, and took upon 
himself the form of a servant, and was made in the 
likeness of men : and being found in fashion as a 
man, he humbled himself, and became obedient unto 
death, even the death of the cross. Do all things 
without murmurings and disputings : that ye may 
be blamelesss and harmless, the sons of God, without 
rebuke, in the midst of a crooked and perverse na- 
tion, among whom ye shine as lights in the world ; 
holding forth the word of life ; that I may rejoice 
in the day of Christ, that I have not run in vain, 
neither laboured in vain. — Philip, ii. 1 — 8. 14 — 16. 

Finally, my brethren, rejoice in the Lord. To write the 
same things to you, 1o me indeed is not grievous, but 
for you it is safe. Beware of dogs, beware of evil 
workers, beware of the concision. For we are the 
circumcision, which worship God in the spirit, and 
rejoice in Christ Jesus, and have no confidence in the 
flesh.— Philip, iii. 1—3. 

I would not have you to be ignorant, brethren, con- 
cerning them which are asleep, that ye sorrow not, 
even as others which have no hope. For if we 
believe that Jesus died and rose again, even so them 
also which sleep in Jesus, will God bring with him. 
For this we say unto you by the word of the Lord, 
that we which are alive, and remain unto the coming 
of the Lord, shall not prevent them which are asleep. 
For the Lord himself shall descend from heaven with 
a shout, with the voice of the archangel, and with 
the trump of God : and the dead in Christ shall rise 
first : then we which are alive, and remain, shall be 
caught up together with them in the clouds, to meet 
the Lord in the air : and so shall we ever be with the 
Lord. Wherefore comfort one another with these 
words.— 1 Thess. iv. 13—18. 



CHURCH DISCIPLINE. 363 

God hath not appointed us to wrath, but to obtain sal- 
vation by our Lord Jesus Christ, who died for us, 
that whether we wake or sleep, we should live toge- 
ther with him. Wherefore comfort yourselves toge- 
ther, and edify one another, even as also ye do. 
Brethren, pray for us. Greet all the brethren with a 
holy kiss. I charge you by the Lord, that this epistle 
be read unto all the holy brethren.— 1 Thess. v. 9 — 
11. 25—27. 

Let brotherly love continue. Be not forgetful to enter- 
tain strangers; for thereby some have entertained 
angels unawares. Remember them that are in bonds, 
as bound with them ; and them which suffer adver- 
sity, as being yourselves also in the body. — Heb. xiii. 
1—3. 

If any man see his brother sin a sin which is not unto 
death, he shall ask, and he shall give him life for 
them that sin not unto death. There is a sin unto 
death : I do not say that he shall pray for it. All 
unrighteousness is sin ; and there is a sin not unto 
death. — 1 John v. 16, 17. 

And I heard another voice from heaven, saying, Come 
out of her, my people, that ye be not partakers of 
her sins, and that ye receive not of her plagues. — 
Rev. xviii. 4. 



TUESDAY. 



CHURCH DISCIPLINE. 



It is reported commonly that there is fornication among 
you, and such fornication as is not so much as named 

r2 



364 CHURCH DISCIPLINE. 

among the Gentiles, that one should have his father's 
wife. And ye are puffed up, and have not rather 
mourned, that he that hath done this deed might be 
taken away from among you. For I verily, as absent 
in body, but present in spirit, have judged already, 
as though I were present, concerning him that hath 
so done this deed, in the name of our Lord Jesus 
Christ, when ye are gathered together, and my spirit, 
with the power of our Lord Jesus Christ, to deliver 
such an one unto Satan for the destruction of the 
flesh, that the spirit may be saved in the day of the 
Lord Jesus. Your glorying is not good ; know ye 
not that a little leaven leaveneth the whole lump? 
Purge out therefore the old leaven, that ye may 
be a new lump, as ye are unleavened. For even 
Christ our passover is sacrificed for us : therefore 
let us keep the feast, not with old leaven, neither with 
the leaven of malice and wickedness ; but with the 
unleavened bread of sincerity and truth. I wrote 
unto you in an epistle not to company with fornica- 
tors. Yet not altogether with the fornicators of this 
world, or with the covetous, or extortioners, or with 
idolaters ; for then must ye needs go out of the 
world. But now I have written unto you, not to 
keep company, if any man that is called a brother 
be a fornicator, or covetous, or an idolater, or a railer, 
or a drunkard, or an extortioner, with such an one no 
not to eat. For what have I to do to judge them also 
that are without? do not ye judge them that are 
within? But them that are without God judgeth. 
Therefore put away from among yourselves that 
wicked person. — 1 Cor. v. 1 — 13. 
But if any have caused grief, he hath not grieved me, 
but in part : that I may not overcharge you all. 
Sufficient to such a man is this punishment, which 



CHURCH DISCIPLINE. 365 

was inflicted of many. So that contrariwise ye ought 
rather to forgive him, and comfort him, lest perhaps 
such a one should be swallowed up with over much 
sorrow. Wherefore, I beseech you, that ye would 
confirm your love toward him.— -2 Cor. ii. 5 — 8. 
Brethren, if a man be overtaken in a fault, ye which 
are spiritual, restore such an one in the spirit of 
meekness ; considering thyself, lest thou also be 
tempted. Bear ye one another's burdens, and so 
fulfil the law of Christ. For if a man think himself 
to be something, when he is nothing, he deceiveth 
himself. But let every man prove his own work, and 
then shall he have rejoicing in himself alone, and 
not in another. For every man shall bear his own 
burden. — Gal. vi. 1 — 5. 
Be at peace among yourselves. Now we exhort you, 
brethren, warn them that are unruly, comfort the 
feeble-minded, support the weak, be patient toward 
all men. See that none render evil for evil unto any 
man ; but ever follow that which is good, both among 
yourselves, and to all men. — 1 Thess. v. 13 — 15. 
Now we command yon, brethren, in the name of our 
Lord Jesus Christ, that ye withdraw yourselves from 
every brother that walketh disorderly, and not after 
the tradition which ye received of us. For yourselves 
know how ye ought to follow us ; for we behaved not 
ourselves disorderly among you ; neither did we eat 
any man's bread for nought ; but wrought with labour 
and travail night and day, that we might not be. 
chargeable to any of you : not because we have not 
power, but to make ourselves an ensample unto you 
to follow us. For even when we were with you, this 
we commanded you, that if any would not work, 
neither should he eat. For we hear that there are 
some which walk among you disorderly, . working not 



366 CHURCH DISCIPLINE. 

at all, but are busy bodies. Now them that are such 
we command and exhort by our Lord Jesus Christ, 
that with quietness they work, and eat their own 
bread. But ye, brethren, be not weary in well doing. 
And if any man obey not our word by this epistle, 
note that man, and have no company with him, that 
he may be ashamed. Yet count him not as an enemy, 
but admonish him as a brother. — 2Thess. hi. 6 — 15. 

Let not a widow be taken into the number under three- 
score years old, having been the wife of one man, 
well reported of for good works ; if she have brought 
up children, if she have lodged strangers, if she have 
washed the saints' feet, if she have relieved the 
afflicted, if she have diligently followed every good 
work. But the younger widows refuse : for when 
they have begun to wax wanton against Christ, they 
will marry; having damnation, because they have 
cast off their first faith. And withal they learn to 
be idle, wandering about from house to house ; and 
not only idle, but tattlers also, and busy-bodies, 
speaking things which they ought not. I will there- 
fore that the younger women marry, bear children, 
guide the house, give none occasion to the adversary 
to speak reproachfully. For some are already turned 
aside after Satan. If any man or woman that be- 
lieveth have widows, let them relieve them, and let 
not the church be charged ; that it may relieve them 
that are widows indeed. — 1 Tim. v. 9 — 16. 

Against an elder receive not an accusation, but before 
two or three witnesses. Them that sin rebuke before 
all, that others also may fear. I charge thee before 
God, and the Lord Jesus Christ, and the elect angels, 
that thou observe these things without preferring one 
before another, doing nothing by partiality. — 1 Tim. 
v. 19—21. 



SUPPORT OF CHRISTIAN MINISTERS. 367 

Follow peace with all men, and holiness, without which 
no man shall see the Lord : looking diligently, lest 
any man fail of the grace of God; lest any root of 
bitterness springing up trouble you, and thereby 
many be defiled ; lest there be any fornicator, or 
profane person, as Esau, who for one morsel of meat 
sold his birthright. For ye know how that afterward, 
when he would have inherited the blessing, he was 
rejected : for he found no place of repentance, though 
he sought it carefully with tears. — Heb. xii. 14 — 17. 

Of some have compassion, making a difference ; and 
others save with fear, pulling them out of the fire, 
hating even the garment spotted by the flesh, — Jude 
22, 23. 



WEDNESDAY. 



SUPPORT OF CHRISTIAN MINISTERS. 

Who goeth a warfare any time at his own charges ? who 
planteth a vineyard, and eateth not of the fruit there- 
of? or who feedeth a flock, and eateth not of the 
milk of the flock ? Say I these things as a man ? or 
saith not the law the same also ? For it is written 
in the law of Moses, Thou shalt not muzzle the mouth 
of the ox that treadeth out the corn. Doth God take 
care for oxen ? Or saith he it altogether for our sakes ? 
For our sakes, no doubt, this is written : that he that 
ploweth should plow in hope; and that he that 
thresheth in hope should be partaker of his hope. If 
we have sown unto you spiritual things, is it a great 
thing if we should reap your carnal things ? If others 
be partakers of this power over you, are not we 
rather ? Nevertheless, we have not used this power ; 



368 SUPPORT OF CHRISTIAN MINISTERS. 

but suffer all things, lest we should hinder the gospel 
of Christ. Do ye not know, that they which minister 
about holy things live of the things of the temple ? 
and they which wait at the altar are partakers 
with the altar 1 Even so hath the Lord ordained, 
that they which preach the gospel should live of the 
gospel. — 1 Cor. ix. 7—14. 

Let him that is taught in the word communicate unto 
him that teacheth in all good things. Be not de- 
ceived ; God is not mocked : for whatsoever a man 
soweth, that shall he also reap. For he that soweth 
to his flesh, shall of the flesh reap corruption : but 
he that soweth to the Spirit shall of the Spirit reap 
life everlasting. — Gal. vi. 6 — 8. 

Let the elders that rule well be counted worthy of 
double honour, especially they who labour in the 
word and doctrine. For the Scripture saith, Thou 
shalt not muzzle the ox that treadeth out the corn : 
and, The labourer is worthy of his reward. — 1 Tim. v. 
17, 18. 

Beloved, thou doest faithfully whatsoever thou doest to 
the brethren, and to strangers ; which have borne 
witness of thy charity before the church : whom if 
thou bring forward on their journey after a godly sort, 
thou shalt do well : because that for his name's sake 
they went forth, taking nothing of the Gentiles. We 
therefore ought to receive such, that we might be fel- 
low helpers to the truth.— 3 John 5 — 8. 



THURSDAY. 



OBEDIENCE TO CHRISTIAN MINISTERS. 

Obey them that have the rule over you, and submit 
you rselves : for they watch for your souls, as they 



MINISTERIAL DUTY. 369 

that must give account: that they may do it with 
joy, and not with grief: for that is unprofitable for 
you. — Heb. xiii. 17. 



FRIDAY. 



HONOUR DUE TO CHRISTIAN MINISTERS. 

Receive him therefore in the Lord with all gladness : 
and hold such in reputation : because for the work 
of Christ he was nigh unto death, not regarding his 
life, to supply your lack of service toward me. — 
Phil. ii. 29, 30. 

And we beseech you, brethren, to know them which 
labour among you and are over you in the Lord, and 
admonish you ; and to esteem them very highly in 
love for their work's sake. — 1 Thess. v. 12, 13. 

Remember them which have the rule over you, who 
have spoken unto you the word of God : whose faith 
follow, considering the end of their conversation. — 
Heb. xiii. 7. 



SATURDAY. 



Ministerial IButv* 

OF ELDERS OR BISHOPS. 

I. — To spread the Gospel through the world. 

Jesus came and spake unto them, saying, All power 
is given unto me in heaven and in earth. Go ye, 

h 3 



370 MINISTERIAL DUTY. 

therefore, and teach* all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Ghost ; teaching them to observe all things 
whatsoever I have commanded you : and, lo, I am 
with you alway, even unto the end of the world. — 
Matt.xxviii. 18—20. 

II. —To watch against heresy and schism. 
III. — To feed the church of God. 

Take heed therefore unto yourselves, and to all the flock 
over the which the Holy Ghost hath made you over- 
seers, to feed the church of God which he hath pur- 
chased with his own blood. For I know this, that 
after my departing shall grievous wolves enter in 
among you, not sparing the flock. Also of your 
own selves shall men arise, speaking perverse things, 
to draw away disciples after them. Therefore watch, 
and remember that by the space of three years 
I ceased not to warn every one night and day with 
tears. — Acts xx. 28 — 31. 

iv. — To take care of the helpless. 

I have shewed you all things, how that so labouring 
ye ought to support the weak ; and to remember the 
words of the Lord Jesus, how he said, It is more 
blessed to give than to receive. — Acts xx. 32 — 35. 

And now, brethren, I commend you to God, and to 
the word of his grace, which is able to build you up, 
and to give you an inheritance among all them which 
are sanctified. I have coveted no man's silver, or 
gold, or apparel. Yea, ye yourselves know, that these 

* ixadtjTevvaTe, make disciples of. 



MINISTERIAL DUTY. 371 

hands have ministered unto my necessities, and to 
them that were with me. 

v. — To be of pure morals. 

This is a true saying, If a man desire the office of a 
bishop, he desireth a good work. A bishop then 
must be blameless, the husband of one wife, vigilant, 
sober, of good behaviour, given to hospitality, apt 
to teach : not given to wine, no striker, not greedy 
of filthy lucre ; but patient, not a brawler, not co- 
vetous. — 1 Tim. iii. 1 — 3. 

vi. — To maintain order in their families. 

One that ruleth well his own house, having his children 
in subjection with all gravity; for if a man know 
not how to rule his own house, how shall he take 
care of the church of God?— 1 Tim. iii. 4, 5. 

VII. — To be men of some experience. 

Not a novice, lest being lifted up with pride he fall into 
the condemnation of the devil. — 1 Tim. iii. 6. 

vill. — To possess the esteem of their neighbours. 

Moreover he must have a good report of them which 
are without ; lest he fall into reproach, and the snare 
of the devil. — 1 Tim. iii. 7. 

IX. — To remind the brethren of their danger and 
duty. 

If thou put the brethren in remembrance of these things, 
thou shalt be a good minister of Jesus Christ, nou- 
rished up in the words of faith, and of good doctrine, 
whereunto thou hast attained. But refuse profane 

r4 



372 



MINISTERIAL DUTY. 



and old wives' fables, and exercise thyself rather 
unto godliness. For bodily exercise profiteth little : 
but godliness is profitable unto all things, having 
promise of the life that now is, and of that which is 
to come. — 1 Tim. iv. 6 — 8. 

X. — To command and teach. 

These things command and teach. — 1 Tim. iv. 11. 

XI. — To exemplify the Christian doctrine. 

Let no man despise thy youth ; but be thou an example 
of the believers, in word, in conversation, in charity, 
in spirit, in faith, in purity. — 1 Tim. iv. 12. 

XII. — To read, exhort, and teach. 

Till I come, give attendance to reading, to exhorta- 
tion, to doctrine. — 1 Tim. iv. 13. 

xiii . — To improve gifts . 

Neglect not the gift that is in thee, which was given 
thee by prophecy, with the laying on of the hands of 
the presbytery. — 1 Tim. iv. 14. 

XIV. — To study ministerial duties. 

Meditate on these things : give thyself wholly to them ; 
that thy profiting may appear to all. — 1 Tim. iv. 15. 

XV. — Self-inspection. 

Take heed to thyself and unto the doctrine : continue 
in them ; for, in doing this, thou shalt both save thy- 
self and them that hear thee. — 1 Tim. iv. 16. 

xvi. — To reprove tenderly. 

Rebuke not an elder, but intreat him as a father, and 



MINISTERIAL DUTY. 373 

the younger men as brethren ; the elder women as 
mothers ; the younger as sisters with all purity. — 
1 Tim. v. 1. 

XVii. To provide for destitute widows. 

Honour widows that are widows indeed : but, if any 
widow have children or nephews, let them learn first 
to show piety at home, and to requite their parents ; 
for that is good and acceptable before God. — 
1 Tim. v. 4. 

These things give in charge that they may be blame- 
less. — 1 Tim. v. 7. 

xviii. — To ordain with caution. 

Lay hands suddenly on no man, neither be partaker of 
other men's sins : keep thyself pure. — 1 Tim. v. 22. 

XIX. — To separate from corrupt men. 

If any man teach otherwise, and consent not to whole- 
some words, even the words of our Lord Jesus 
Christ, and to the doctrine which is according to 
godliness, he is proud, knowing nothing, but doting 
about questions and strifes of words, whereof cometh 
envy, strife, railings, evil surmisings, perverse dis- 
putings of men of corrupt minds, and destitute of 
the truth, supposing that gain is godliness ; from 
such withdraw thyself. — 1 Tim. vi. 3, 4, 5. 

XX. — To flee from covetousness and follow 
godliness. 

But godliness with contentment is great gain. For we 
brought nothing into this world, and it is certain we 
can carry nothing out. And having food and rai- 
ment let us be therewith content. But they that 



374 MINISTERIAL DUTY. 

will be rich fall into temptation and a snare, and 
into many foolish and hurtful lusts, which drown 
men in destruction and perdition. For the love of 
money is the root of all evil : which while some co- 
veted after, they have erred from the faith, and 
pierced themselves through with many sorrows. But 
thou, O man of God, flee these things ; and follow 
after righteousness, godliness, faith, love, patience, 
meekness. Fight the good fight of faith, lay hold 
on eternal life, whereunto thou art also called, and 
hast professed a good profession before many wit- 
nesses. I give thee charge in the sight of God, who 
quickeneth all things, and before Christ Jesus, who 
before Pontius Pilate witnessed a good confession ; 
That thou keep this commandment without spot, 
unrebukeable, until the appearing of our Lord Jesus 
Christ.— 1 Tim. vi. 6—14. 

XXI. — To exhort and warn the rich. 

Charge them that are rich in this world, that they be 
not high-minded, nor trust in uncertain riches, but 
in the living God, who giveth us richly all things to 
enjoy ; that they do good, that they be rich in good 
works, ready to distribute, willing to communicate, 
laying up in store for themselves a good foundation 
against the time to come that they may lay hold on 
eternal life.— 1 Tim. vi. 17— 19. 

XXII. — To preserve the truth and avoid unpro- 
fitable controversy . 

Timothy, keep that which is committed to thy 
trust, avoiding profane and vain babblings, and 
oppositions* of science falsely so called : which some 

* Objections. 



MINISTERIAL DUTY. 375 

professing, have erred concerning the faith. — 1 Tim. 
vi. 20, 21. 
But avoid foolish questions, and genealogies, and con- 
tentions, and strivings about the law ; for they are 
unprofitable and vain. — Titus iii. 9. 

xxiii. — To cherish courage and constancy. 

Stir up the gift of God, which is in thee by the putting 
on of my hands. For God hath not given us the 
spirit of fear : but of power, and of love, and of a 
sound mind. Be not thou therefore ashamed of the 
testimony of our Lord, nor of me his prisoner : but 
be thou partaker of the afflictions of the gospel ac- 
cording to the power of God. — 2 Tim. i. 6 — 8. 

xxiv. — To abide steadfast in the truth. 

Hold fast the form of sound words, which thou hast 
heard of me, in faith and love which is in Christ 
Jesus. That good thing which was committed unto 
thee, keep by the Holy Ghost which dwelleth in us. — 
2 Tim. i. 13, 14. 

xxv .-—To provide a succession of ministers. 

Thou therefore, my son, be strong in the grace that is 
in Christ Jesus. And the things that thou hast heard 
of me among many witnesses, the same commit thou 
to faithful men, who shall be able to teach others 
also.— 2 Tim. ii. 1, 2. 

xxvi. — To be self-deny iny. 

Thou therefore endure hardness, as a good soldier of 
Jesus Christ — 2 Tim. ii. 3. 



376 MINISTERIAL DUTY. 

XXVII. — To make the ministry their chief employ . 

No man that warreth entangleth himself with the affairs 
of this life ; that he may please him who hath chosen 
him to be a soldier. And if a man also strive for 
masteries, yet he is not crowned, except he strive 
lawfully. The husbandman that laboureth must be 
first partaker of the fruits. Consider what I say; 
and the Lord give thee understanding in all things. — 
2 Tim. ii. 4—7. 

xxviii.— To admonish others against mere 
verbal controversy. 

Of these things put them in remembrance, charging 
them before the Lord that they strive not about words 
to no profit, but to the subverting of the hearers. — 
2 Tim. ii. 14. 

XXIX. — To expound the Scripture with skill. 

Study to show thyself approved unto God, a work- 
man that needeth not to be ashamed, rightly dividing 
the word of truth. But shun profane and vain bab- 
blings ; for they will increase unto more ungodliness, 
and their word will eat as doth a canker. — 2 Tim. 
ii. 15—17. 

XXX. — To he holy. 

Flee also youthful lusts ; but follow righteousness, 
faith, charity, peace, with them that call on the Lord 
out of a pure heart. But foolish and unlearned 
questions avoid, knowing that they do gender strifes. 
(See section xxii.)— 2 Tim. ii. 22, 23. 

XXXI. — To turn away from formal hypocrites. 

This know also, that in the last days perilous times shall 



MINISTERIAL DUTY. 377 

come. For men shall be lovers of their own selves, 
covetous, boasters, proud, blasphemers, disobedient 
to parents, unthankful, unholy, without natural 
affection, trucebreakers, false accusers, incontinent, 
fierce, despisers of those that are good, traitors, 
headv, high-minded, lovers of pleasures more than 
lovers of God ; having a form of godliness, but deny- 
ing the power thereof; from such turn away. — 
2 Tim. iii. 1-5. 

XXXII. — To be attached to the Holy Scriptures. 

But continue thou in the things which thou hast learned 
and hast been assured of, knowing of whom thou 
hast learned them ; and that from a child thou hast 
known the Holy Scriptures, which are able to make 
thee wise unto salvation through faith which is in 
Christ Jesus. — 2 Tim. iii. 14, 15. 

XXXiii.- — To preach with faithfulness and zeal. 

I charge thee therefore before God, and the Lord Jesus. 
Christ, who shall judge the quick and the dead at 
his appearing and his kingdom ; preach the word ; 
be instant in season, out of season ; reprove, rebuke, 
exhort with all long-suffering and doctrine. For the 
time will come when they will not endure sound doc- 
trine ; but after their own lusts shall they heap to 
themselves teachers, having itching ears ; and they 
shall turn away their ears from the truth, and shall 

. be turned unto fables. But watch thou in all things, 
endure afflictions, do the work of an evangelist, 
make full proof of thy ministry. — 2 Tim. iv. 1 — 5. 

XXXIV. — To follow the apostolic rides in church 
order and institutions. 

For this cause left I thee in Crete, that thou 



378 MINISTERIAL DUTY. 

shouldest set in order the things that are wanting, 
and ordain elders in every city, as I had ap- 
pointed thee. If any be blameless, the husband 
of one wife, having faithful children, not accused of 
riot, or unruly. For a bishop must be blameless, as 
the steward of God ; not self-willed, not soon angry, 
not given to wine, no striker, not given to filthy 
lucre ; (see section v.) but a lover of hospitality, a 
lover of good men, sober, just, holy, temperate; 
holding fast the faithful word, as he hath been taught, 
that he may be able by sound doctrine both to ex- 
hort and to convince the gainsayers. (See section 
xxii.) For there are many unruly and vain talkers 
and deceivers, specially they of the circumcision : 
whose mouths must be stopped : who subvert whole 
houses, teaching things which they ought not, for 
filthy lucre's sake. — Titus i. 5 — 11. 

XXXV. — To inculcate practical religion. 

But speak thou the things which become sound doctrine : 
that the aged men be sober, grave, temperate, sound 
in faith, in charity, in patience. The aged women 
likewise, that they be in behaviour as becometh holi- 
ness, not false accusers, not given to much wine, 
teachers of good things'; that they may teach the young 
women to be sober, to love their husbands, to love their 
children, to be discreet, chaste, keepers at home, good, 
obedient to their own husbands, that the word of 
God be not blasphemed. Young men likewise ex- 
hort to be sober-minded. — Titus ii. 1 — 6. 

Exhort servants to be obedient unto their own masters, 
and to please them well in all things ; not answering 
again ; not purloining, but shewing all good fide- 
lity ; that they may adorn the doctrine of God our 
Saviour in all things. For the grace of God that 



MINISTERIAL DUTY. 379 

bringeth salvation hath appeared to all men, teach- 
ing us, that, denying ungodliness and worldly lusts, 
we should live soberly, righteously, and godly, in 
this present world ; looking for that blessed hope, 
and the glorious appearing of the great God and 
our Saviour Jesus Christ ; who gave himself for us 
that he might redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous of good 
works. — Titus ii. 9 — 14. 

Put them in mind to be subject to principalities and 
powers, to obey magistrates, to be ready to every 
good work, to speak evil of no man, to be no 
brawlers, but gentle, shewing all meekness unto 
all men. This is a faithful saying ; and these things 
I will that thou affirm constantly ; that they which 
have believed in God might be careful to maintain 
good works. These things are good and profitable 
unto men.— Titus iii. 1,2, 8. 

And let ours also learn to maintain good works for ne- 
cessary uses, that they be not unfruitful. — Titus 
iii. 14. 

xxxvi. — To exemplify the doctrine of Christ. 

In all things shewing thyself a pattern of good works ; 
in doctrine shewing uncorruptness, gravity, since- 
rity, sound speech that cannot be condemned ; that 
he that is of the contrary part may be ashamed, hav- 
ing no evil thing to say of you. — Titus ii. 7, 8. 

xxxvii. — To maintain ministerial authority. 

These things speak, and exhort ; and rebuke with all 
authority. Let no man despise thee. — Titus ii. 15. 



«5oU MINISTERIAL DUTY. 

xxxviii. — To warn or reject heretics. 

A man that is an heretic, after the first and second ad- 
monition reject ; knowing that he that is such, is 
subverted, and sinneth, being condemned of himself. 
—Titus hi. 10. 11. 

xxxix. To take office from pure motives. 

The elders which are among you I exhort, who am also 
an elder, and a witness of the sufferings of Christ, 
and also a partaker of the glory that shall be re- 
vealed : feed the flock of God which is among you, 
taking the oversight thereof, not by constraint, but 
willingly ; not for filthy lucre, but of a ready mind. 
—1 Pet. v. 1,2. 

XL. To avoid domination in office. 

Neither as being lords over God's heritage, but being 
ensamples to the flock. And when the chief Shepherd 
shall appear, ye shall receive a crown of glory that 
fadeth not away. — 1 Pet. v. 3, 4. 

xli. To conduct controversy with meekness. 

And the servant of the Lord must not strive ; but 
be gentle unto all men ; apt to teach, patient, in 
meekness instructing those that oppose themselves ; 
if God peradventure will give them repentance to the 
acknowledging of the truth ; and that they may re- 
cover themselves out of the snare of the devil, who 
are taken captive by him at his will. — 2 Tim. ii. 24- — 
26. 



OF DEACONS. 
I. To be of good morals. 

Likewise must the deacons be grave, not double-tongued, 



MINISTERIAL DUTY. 381 

not given to much wine, not greedy of filthy lucre. — 
1 Tim. iii. 8. 



II. To be sincere in their belief of the gospel. 

Holding the mystery of the faith in a pure conscience. — 
1 Tim. iii. 9. 

III. To be experienced men. 

And let these also first be proved ; and let them use the 
ofiice of a deacon, being found blameless. — 1 Tim. 
iii. 10. 

IV. Having virtuous wives. 

Even so must their wives be grave, not slanderers, 
sober, faithful in all things. — 1 Tim. iii. 11. 

v. Maintaining domestic order. 

Let the deacons be the husbands of one wife, ruling 
their children and their own houses well. For they 
that have used the office of a deacon well, purchase 
to themselves a good degree, and great boldness in 
the faith which is in Christ Jesus. — 1 Tim. iii. 12, 13, 



382 ECCLESIASTICAL OBEDIENCE. 



SUNDAY. 



ECCLESIASTICAL OBEDIENCE. 



He that hath an ear, let him hear what the Spirit saith 
to the churches.— Rev. ii. 7, 11, 17. 



Not only is every congregation of Christians, but 
every minister of Christ, and every individual be- 
liever included in this solemn injunction. Christ 
by his Spirit, in the word, speaks to all who are 
in Christian fellowship, and to all who ought to be 
so pledged to his cause, but stand aloof. What a 
volume of ecclesiastical law is contained in the 
few preceding pages ! What devotedness of heart 
does it require to make them our study ; and, in 
all things relative to the church of Christ, to make 
them our standard of appeal and our rule of action. 
One has no right to complain of deficiency in the 
New Testament on ecclesiastical matters. Much 
more than that which is here collected is to be 
found therein, under the form of example and sug- 
gestion, which may be lawfully and most benefi- 
cially brought into the service of the church. 

Here are the canons which must regulate all 
ecclesiastical affairs. Here is the true spiritual 
court. Let degrees be taken in this faculty. But 



ECCLESIASTICAL OBEDIENGE. 383 

above all, let us study this ecclesiastical law, not 
with the spirit of the world — not to raise a huge 
fabric of Pharisaical or Jesuitical or Rabbinical 
traditions — not to lade mens shoulders with bur- 
dens, which we ourselves will not touch with our 
fingers — not with feigned words to make merchan- 
dize of the souls of men, and convert the house of 
God into a den of thieves ; but in simplicity, in 
godly sincerity, to elicit the great leading princi- 
ples of ecclesiastical duty ; and, where specification 
is wanting, to apply principles under the guidance 
of heavenly wisdom, renouncing the guile, the 
pomp, and the coercion of worldly expediency. 



FINIS. 



J. Dennett, Printer, Union Buildings, 
Leather Lane. 



40 






■■■ELSE! CONGRESS 



